TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Habakkuk 3:3–15. His three-level outline is real structure in the source text, so it is rendered as structure.
It has been the usual practice of God's people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Psa 77:5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa 63:11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God's people in their present straits.
I.God appeared in his glory, so as he never did before or since (Hab 3:3, Hab 3:4):
He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deu 33:2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exo 19:20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, "I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work." Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses's face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deu 33:2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job 11:6.
II.God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (Hab 3:5):
Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail - burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in upon them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.
III.He divided the land of Canaan to his people Israel, and expelled the heathen from before them (Hab 3:6):
He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8, Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7, Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and today. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour's house was on fire, and therefore they were in a great fright, Hab 3:7. Balak the king of Moab was so, Num 22:3, Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Jdg 3:8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Jdg 7:13.
IV.He divided the Red Sea and Jordan, when they stood in the way of Israel's progress, and yet fetched a river out of a rock when Israel wanted it, Hab 3:8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God's chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel's Saviour. This seems to be referred to again (Hab 3:15): "Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness," Isa 63:13, Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos 3:15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos 3:16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they, Psa 93:3, Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3, Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)
Fly where thou wilt, thou sea; and, Jordan's current, cease.
Jordan, there is no need of thee;
For at God's word, whene'er he please,
The rocks shall weep new waters forth instead of these.
So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.
V.He arrested the motion of the sun and moon, to befriend and complete Israel's victories (Hab 3:11):
The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Psa 19:4), but with an eye to Gibeon and the valley of Ajalon, where God's work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel's arms, to favour them; according to the intimation of the arrows God shot (as Jonathan's arrows, 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.
Historical interpretation
Fourteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For a soul that is at peace quickly turns and corrects itself, even if it has sinned before, and Christ ascends to it more fully and deigns to rule it, to which it is said: "Mount your horses, your chariot of health." And elsewhere: "I have sent forth your horses to Tharsis." Behold the horses of Christ. Thus, Christ ascends his horses, the Word of God ascends to holy souls.
(Verse 14 and following) You have cursed his scepters, the heads of his warriors, who come like a whirlwind to scatter me. Their rejoicing is like that of someone who devours the poor in secret. You have made a path in the sea for your horses, in the mud of many waters. I heard, and my stomach trembled; at the sound my lips quivered. Let decay enter my bones, and let it rage beneath me: so that I may rest on the day of my tribulation, so that I may rise up against our encircled people. And now we are discussing only the Hebrew (as Alexander has proposed), so let us discuss separately the edition of the Septuagint, for it differs greatly from all other translations: 'You have cursed the scepters,' that is, the kingdoms of the wicked; no doubt, the impious one of whom he had spoken above: 'You have struck the head from the house of the wicked; you have laid bare the foundation to the neck.' And by the wicked one, we understand either Nebuchadnezzar or any adversary of the people of God. And not only his scepter, but also the heads of the warriors whom you had struck, they came like a whirlwind to scatter me, that is, to overthrow Israel and lead it captive in different directions. Thus they rejoiced, devouring the poor and subduing Israel, as if they were doing it in secret, and they would devour us, while you were unaware. Therefore, you came to battle for your people, and by releasing your chariots into the waters, that is, among many nations, you made a way for them in the mud of many waters, that is, to trample them down, as if they were the mud of your horses' hooves and the wheels of your chariots. But as it follows: I have heard, and my stomach is troubled: at the sound of (as it is understood, your) lips tremble, let corruption enter into my bones, and under me be filled with worms: that I may rest on the day of tribulation, that I may ascend to our girded people, here is the meaning: Now we willingly suffer hardships, and tremble with all our innards at your threat. Now my lips tremble, and the fear of a trembling mind is marked on my mouth, and not only this, but I also desire something willingly and desire it kindly: let corruption enter into my bones, and under me be filled with worms; that is, I willingly suffer what Job suffered, not only my flesh, but also the marrow of my bones I desire to waste away, and my bed to be filled with the corruption of my body and teeming with countless worms, so that after I have endured these things here for my sins, I may rest on the bitter day, on the day of tribulation, on the day of necessity and distress. And I will ascend to our girded people, indeed strong, a warrior and fighter. And beautifully, I will ascend: for it is always to the girded people that one ascends. And elegantly ours: for he who has been troubled, and willingly endured struggles, and compensated for present evils with future rewards, speaks boldly like our fathers Abraham, Isaac, and Jacob, and may he himself sleep in good old age, full of days, and be gathered to his ancestors. But if someone were to say, 'Look, in the exposition of history, while you are ignorant, you are enclosed by the nets of allegory, and you have mixed the tropology of history.' Let them hear that the metaphor of history does not always harmonize with allegory, because frequently history itself is woven metaphorically, and under the image of a woman, or of one man from the whole people, it is preached. And now therefore we can say from the perspective of the people: 'I willingly undergo captivity, I endure afflictions with an equal mind, and I am heavily burdened by the yoke of the Babylonians, and whatever there is of ultimate and harsh necessity, I suffer joyfully, only so that at that time I may rest when you curse the scepters of the impious, and your horses will trample the mud of many waters, so that afterwards I may return to the promised land with your saints Zerubbabel and Jesus the son of Josedech, and the priest Ezra, and Nehemiah.' Until now, in order not to seem to entirely overlook history, we have in a way directed our attention to the intellect and have brought forth inconsistent opinions into captivity. Now let us turn to the seventy translators and to the moral interpretation.
LXX: You have divided the heads of the mighty in astonishment. Just as Christ is the head of the Church and of all men (I Cor. XI), so Beelzebub, the prince of demons, is the head of all the demons who roam about in this world, and each of their groups has its own head and leaders. For example, the spirits of fornication have their own supervisor, the spirits of greed have their own ruler, the spirits of vain glory, the spirits of lies, and the spirits of unfaithfulness have their own leaders of wickedness. And so, God, most merciful, who sent death upon the heads of the wicked, who loosened the bonds even to the neck, divides the heads of the powerful in their astonishment, so that he may first separate the rulers from their subjects, and as if beheading the body from the head, and where the worst head was, there the best head may be placed. Let us give an example, so that what we say may be made clearer: whenever a tyrant is slain, his images and statues are also taken down, and with only the face changed and the head removed, the face of the victor is placed over it, so that while the body remains, and the heads have been severed, a different head is substituted. I want to understand about the councils of heretics, which, with the heads of heresies separated from other nations, begin with Christ as their head. Also, consider the significance of the Holy Scriptures, that it does not say 'you have cut off' or 'you have cut down the heads of the mighty,' but 'you have divided.' For what is divided is not so much cut off and lost as it is separated into parts. Just as in the building of the tower (Genesis 11), the language which had been improperly united was separated, and the wicked pact was torn apart by a beneficial division: so also, these heads, which seemed to have agreement among their bodies, for there are many heads of heretics which have different eyes, yet bark in one common language of blasphemy against the Church, were divided into parts and separated from the deceived bodies, making room for the good head. We can use this verse whenever we see kings and their leaders shed Christian blood, and afterwards witness the vengeance of the Lord. We have seen this recently in the case of Julian, and before him in Maximian, Valerian, Decius, Domitian, and Nero; and we can say to the Lord with joy and prayer in the Song: You have struck the heads of the mighty in astonishment, that is, in the astonishment of the believers, or in the astonishment of all nations, which did not think they could fall so quickly. While I was still a boy, and was exercising in the game of grammar, and all the cities were being polluted with the blood of victims, and suddenly it was announced in the midst of the very heat of Julian's persecution that he had died, one of the pagans wittily said, 'How, he said, do the Christians say that their God is patient and without malice? Nothing is more irritable, nothing is more present with this fury: he could not even delay his indignation for a little bit.' He said this jokingly. Nevertheless, the Church of Christ sang with joy: You have divided in astonishment the heads of the mighty. I will also say something similar: Divide, Lord, in astonishment all of them, Ahab, and Jezebel (III Kings 21 and 18). I am not Elijah, but nevertheless, they Ahab and Jezebel killed Naboth and took his vineyard, and made their garden for indulgence (IV Kings 9 and 10). Let one of your servants, Obadiah, be found, who will feed your poor and beggar, let the blood of fornicators be given to the dogs; let the impious and greedy Ahab be killed by the spear of the Lord.
LXX: They will be moved in it (or in that), they will open their mouths like a poor person eating in hiding (or in a hidden place). When their heads are divided from their bodies, and divided only in a state of stupor, which in Greek is called ἐν ἐκστάσει: hence according to that, it is declined and said, ἐν αὐτῇ, which means in it, they will also open their mouths, or of them (both can be understood), so that that authority by which they previously ruled over their subjected bodies, giving way to a better horseman, and a better charioteer. And let them do this as if they are eating in secret, not having freedom, nor an abundance of food, but rather small portions of food, with which they eat secretly, not wanting anyone to see what they are doing. It can also be interpreted differently: When their heads are divided in astonishment, as if separated from the rest of the body, they will open their mouths, which had been unrestrained like a muzzle of condemnation, and, resembling those who are eating, they will gnash their teeth against themselves, desiring to eat again but lacking the power to devour. Understand how after the coming of Christ the heads of demons from the nations, which had previously been subjugated to them, desire to exercise their ancient power again. But because they have been separated from their bodies, they do not have full freedom to feed: they eat like the poor, and not only are they poor, but they are poor in hiding. They are poor because they have lost their former riches: they eat in hiding, because they always lie in wait, intending to kill the innocent in secret. These headings have the same teeth as arrows. And although he may have said before, I will ascend above the stars of heaven, I will place my nest on high, and I will hold the whole world like eggs in my hand, yet they will be taken down from the heights and will lose their former furnishings, and all the substance of their house, so that they will scarcely try to eat and bite like beggars. I know that the Hebrew text differs greatly from what has been said, but what can I do, to whom it has once been proposed to interpret both the Hebrew and the commonly known scriptures throughout the whole world?
70: And you led your horses into the sea, disturbing the many waters. After God sent death upon the heads of the unjust, and the heads of the mighty were brought down in astonishment, and you broke them in the sea (for it is written in the Psalms: You have broken the heads of the dragons (Psalm 73:4)), with the princes slain, or broken, and the strong one overcome, they came to his house and all his possessions were plundered (Mark 13). But the vase and the strong house and the prince's belongings, what else can be interpreted except the sea of this world, in which the dragon dwells? Therefore, God, the outstanding knight and chief charioteer, adds his horses, namely angels, and sublime powers above the sea of this world, to disturb the many waters, demons and contrary powers. But if we want to interpret it as the coming of Christ, according to what is written in the Apocalypse (Chapter 19), that the word of God sits on a white horse and the whole army follows him on white horses, we will see how Christ ascended among his apostles, saying to them: Behold, I am with you all days, even to the consummation of the world; and: Go, therefore, and teach all nations, baptizing them, and the rest (Matthew 28). And later he mounted a white horse, which I believe to be none other than the apostle Paul, upon which he rode and traveled around the whole world. Now, the word of God ascended upon his horses, so that many waters, that is, many people who were previously in the sea and held captive by the dragon, were troubled. For wide is the gate and broad is the way that leads to destruction (Matthew 7:13), and they were troubled, abandoning their initial error: then they were disturbed and received the approaching rider. Certainly, the hordes of demons we have spoken of above should not rule over the sea in such a way; rather, they should be disturbed and retreat, fearing the wounds of a fighting knight. And I hope that the word of God will also rise in me and kill, through the spear of my mouth, the one who reigns in the waters, so that the waters that were subjected to them will be disturbed unto the destruction of the king, and offer their necks to my knight, and when brought together in one chariot, we may become the Cherubim of the Lord, which is interpreted as a multitude of knowledge. For never before has a charioteer been so well composed and so adorned, as in those who are connected by the multitude of knowledge and the reins of wisdom among themselves.
LXX: I kept watch, and my belly was afraid at the voice of my mouth's prayer: and trembling entered into my bones, and under me my strength was troubled. Or as it is found written elsewhere ἡ ἕξις μου, which we can say means my condition: for indeed various readings are found. But these things can also be said from the perspective of the prophet, consistent with what came before: Because you, O Lord, have sent death upon the heads of the wicked, and have raised up the chains even to the neck, and have divided in astonishment the heads of the mighty, and have brought in your horses into the sea, disturbing the many waters: therefore I have kept my heart in all vigilance, and my bowels trembled, and my whole strength or condition, is troubled, lest I should endure similar things. And he can also have, as it were, his own beginning, as the prophet narrates his fear and how he was afraid of sinning in any way, and when he was warned by the voice of his lips in prayer, he feared God so much that trembling entered his bones. And being placed under the mighty hand of the Lord, he was troubled with all the strength or disposition of his soul. But what he says, 'Trembling entered my bones,' should be understood emphatically, so that we may see the magnitude of the fear of God penetrating the entirety of the soul, and moving the whole person so as not to do anything that would displease God. And since Scripture also mentions the members of the soul allegorically, let us understand the hungry belly as representing the power of the soul, which receives spiritual food; the lips as representing the mind's inner dialogue; and the strong and solid bones as representing the firm doctrines on which the whole soul is strengthened. These things have been briefly stated by me. But if anyone discovers something wiser and truer, give your agreement to that person's explanation.
LXX: I will rest in the day of my trouble, that I may ascend to the people of my pilgrimage. For with all watchfulness I have kept my heart, and my belly trembled at the voice of my prayer. And trembling came upon me, and darkness covered me: and my bones were affrighted. And under me death began to beget: and I was reproved by the multitude. And what do I long for? II will rest in the day of tribulation: that I may go up to the people of my pilgrimage, for there is my staff. But I will ascend downwards, and, like one striving from a valley to higher things, I will eagerly strive with all my might, so that in the time when others are in distress and anguish, my concern will be about the ascent, and how I will find rest in higher places with the people of my own journey. But I consider the day of tribulation to be the end of the world, about which Isaiah also says: The day of the Lord, incurable, full of fury and anger, to make the whole world a desert and to destroy sinners (Isaiah 14).
You sent your horses into the sea, stirring up many waters. For the sea, indeed, means the world; the horses of God, the holy preachers; the many waters, the peoples of the nations. When the horses of God were sent into the sea, the many waters were stirred up, because when the heralds of the word were scattered into the world, the hearts of the nations were disturbed, some to believe and receive the sacrament of faith, others to contradict or even persecute the heralds of this faith. Hence the Psalmist aptly says: "All who saw them were troubled, and every man feared, and they declared the works of God and understood His deeds" (Ps. 63:9). For although all were troubled, not all feared and declared the works of God, but whosoever remained rational men; and those who were estranged from human reason were compared to senseless animals and became like them. Although such people were disturbed and moved by the virtues of the saints, they neither wanted to fear God nor to declare or understand His deeds. Furthermore, it is aptly said of these horses, namely the holy preachers, earlier: "You will ascend, you will ascend on your horses," and now it is added about the same: "You sent your horses into the sea," so that from both sentences it may be gathered that the Lord sent preachers into the world in such a way that, while they preached, He was never absent, but like a charioteer to horses, He was always present to guide their minds.
Thou madest a way in the sea: To deliver thy people from the Egyptian bondage: and thou shalt work the like wonders in the spiritual way, to rescue the children of the church from their enemies.
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Summary
Habakkuk 3:15 is a powerful poetic declaration within the prophet's prayer, recalling God's majestic power and historical acts of deliverance. It vividly portrays the Lord's unparalleled ability to overcome any obstacle, specifically referencing the miraculous parting of the Red Sea during the Exodus, thereby establishing a foundation for trust in His future faithfulness and sovereign control over all creation.
Context
Literary Context
Habakkuk 3 is a profound prayer, often referred to as a psalm or ode, forming the climax of the book. The preceding chapters detail Habakkuk's dialogue with God concerning divine justice, particularly in light of the impending Babylonian invasion. Chapter 1 presents Habakkuk's initial complaint about Judah's wickedness and God's surprising answer that He will use the Chaldeans as His instrument of judgment. Chapter 2 contains God's response, including the famous declaration that "the just shall live by his faith" (Habakkuk 2:4). Chapter 3 opens with Habakkuk's plea for God to revive His work in the midst of the years (Habakkuk 3:2), transitioning into a magnificent description of God's glorious appearance and historical interventions. Verse 15, therefore, is part of a grand theological and poetic recounting of God's past demonstrations of power, serving as the basis for the prophet's ultimate resolve to trust in God despite dire circumstances, as expressed in the concluding verses (Habakkuk 3:17-19).
Historical & Cultural Context
The historical backdrop is the late 7th century BC, a tumultuous period leading up to the Babylonian exile. Judah was facing the imminent threat of invasion by the Neo-Babylonian Empire, a formidable and ruthless power. For the ancient Israelites, the Exodus from Egypt was the foundational act of divine salvation, shaping their understanding of God's character and covenant faithfulness. The imagery of God "walking through the sea" and the "heap of great waters" directly evokes the miraculous parting of the Red Sea (Exodus 14), an event deeply embedded in their collective memory and liturgical traditions. This historical memory served as a powerful reminder that the God who delivered them from Pharaoh's mighty army through an impossible feat of nature was capable of delivering them again, even from the Babylonians. Culturally, the sea often represented chaos and untamable forces, making God's mastery over it an even more profound statement of His absolute sovereignty.
Key Themes
This verse powerfully contributes to several key themes within Habakkuk and broader biblical theology. Firstly, it underscores Divine Power and Sovereignty, showcasing God's absolute control over creation and His ability to manipulate even the most formidable natural elements—like vast bodies of water—to accomplish His purposes. Secondly, it highlights Miraculous Deliverance, recalling the foundational miracle of the Red Sea parting as a testament to God's commitment to delivering His people from bondage and seemingly impossible situations. This historical act of salvation is a wellspring of hope. Finally, it reinforces Faithfulness Through History, reminding the prophet and the reader of God's consistent character and unwavering faithfulness across generations. By remembering past acts of salvation, such as the event described in Exodus 14:21-29, Habakkuk builds a foundation for present trust, demonstrating that God's past actions provide assurance for His future interventions.
Exposition and Analysis
Key Word Analysis
This primitive root means "to tread" or "to walk," often implying a purposeful, forceful movement. While it can refer to ordinary walking, in this context, it conveys God's triumphant, unhindered advance through an otherwise impassable barrier. It also has connotations of treading down or subduing, suggesting God's mastery over the chaotic waters.
Derived from a root meaning "to roar," this word refers to a sea or large body of water, often associated with noisy surf. In ancient Near Eastern cosmology, the sea frequently symbolized chaotic, untamed forces. God's "walking through" the sea thus signifies His absolute dominion over chaos and His ability to command the very elements that defy human control.
This term describes something "bubbling up," a wave, mire, or a heap. In the context of "great waters," it vividly depicts the piled-up walls of water, as seen during the Red Sea crossing. This word emphasizes the unnatural and miraculous nature of the event, where the waters did not simply recede but stood as a solid mass, forming a path.
Verse Breakdown
"Thou didst walk through the sea with thine horses"
This clause presents a striking anthropomorphic image of God. The "horses" here are not literal animals but represent the swift, overwhelming, and irresistible force of God's presence and action. This imagery conveys God's complete mastery and ease, as if the mighty sea were merely a level path for His divine chariots or instruments of power. It speaks to the effortless nature of His omnipotence in overcoming obstacles.
"through the heap of great waters"
This second clause clarifies and intensifies the imagery of the first. "The heap of great waters" (Hebrew: chomer mayim rabbim) directly evokes the piled-up walls of water during the Red Sea crossing, as described in Exodus 14:22. It highlights the miraculous and unnatural nature of the event, emphasizing that God did not merely part the waters but caused them to stand up as solid, towering masses, creating a dry path for His people. This phrase underscores the magnitude of the miracle and God's absolute control over the most formidable natural elements.
Literary Devices
Habakkuk 3:15 employs several powerful literary devices to convey its message. Anthropomorphism is prominent, as God is depicted "walking" with "horses," attributing human-like actions and possessions to the divine to make His power more comprehensible and relatable. This is coupled with Metaphor and Symbolism, where "horses" symbolize God's swift, irresistible, and overwhelming force, rather than literal animals. The "sea" itself is a Symbol of chaos and insurmountable obstacles, over which God demonstrates complete dominion. The phrase "heap of great waters" uses Hyperbole to emphasize the immense scale and miraculous nature of the Red Sea event, making the piled-up waters seem even more formidable, thus magnifying God's power in overcoming them. Finally, the entire verse functions as a powerful Allusion to the Exodus narrative, specifically the parting of the Red Sea, drawing on a foundational event in Israelite history to affirm God's consistent character and power.
Theological and Thematic Connections
Habakkuk 3:15 powerfully asserts God's absolute sovereignty over creation and history. It reminds us that the God of Israel is not bound by natural laws or human limitations; He can manipulate the most formidable elements to achieve His redemptive purposes. This historical recall serves as a theological anchor, demonstrating that God's past faithfulness is the bedrock for future hope. For Habakkuk, facing the terrifying prospect of Babylonian invasion, remembering God's power over the Red Sea provided assurance that no enemy or circumstance was too great for the Lord to overcome. It underscores the biblical theme that divine power is always exercised in service of God's covenant promises and the deliverance of His people.
Reflection and Application
Habakkuk 3:15 serves as a profound source of encouragement and a call to unwavering faith in the face of daunting challenges. When we encounter "seas" in our own lives—whether they are overwhelming personal crises, seemingly insurmountable obstacles, or societal upheavals—this verse directs our gaze to the God who effortlessly walked through the Red Sea. It reminds us that no situation is too complex or too powerful for His intervention. Just as He made a way through the "heap of great waters" for ancient Israel, He remains the same sovereign God, capable of making a way for us today. This perspective cultivates hope and resilience, urging us to trust in God's omnipotence rather than despairing at the magnitude of our problems. It invites us to recall God's past faithfulness in our own lives and in the grand narrative of salvation history, strengthening our resolve to live by faith, even when the path ahead seems impassable.
Questions for Reflection
FAQ
What is the significance of "horses" in Habakkuk 3:15?
The "horses" in Habakkuk 3:15 are not literal animals but serve as a powerful metaphorical representation of God's swift, overwhelming, and irresistible force. In ancient warfare, horses and chariots symbolized military might and speed. By depicting God "walking through the sea with His horses," the prophet conveys the ease and absolute power with which God commands and subdues even the most formidable natural elements, as if the mighty sea were merely a level path for His divine instruments of power. It emphasizes God's complete mastery and the effortless nature of His omnipotence.
How does Habakkuk 3:15 relate to the Exodus event?
Habakkuk 3:15 is a direct and vivid poetic allusion to the miraculous parting of the Red Sea during the Exodus from Egypt, as recorded in Exodus 14. The imagery of God "walking through the sea" and the "heap of great waters" precisely recalls the biblical account where God caused the waters to pile up like walls, allowing the Israelites to cross on dry ground and subsequently overwhelming Pharaoh's army. This foundational event in Israel's history served as the ultimate demonstration of God's power, His covenant faithfulness, and His commitment to delivering His people from bondage. For Habakkuk, recalling this historical act provides a powerful basis for hope and trust in God's ability to deliver Judah from the impending Babylonian threat.
Christ-Centered Fulfillment
Habakkuk 3:15, with its vivid portrayal of God's triumph over the chaotic waters, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God effortlessly walked through the "heap of great waters" to deliver His people, Jesus, as God incarnate, demonstrated His divine authority over creation by calming the storm with a mere word (Mark 4:39) and by walking on water (Matthew 14:25). These acts reveal Him as the very Lord who commanded the Red Sea. More significantly, the "great waters" that God walked through in Habakkuk foreshadow the ultimate "sea" of sin and death that humanity faced. Christ, through His sacrificial death and resurrection, "walked through" the insurmountable barrier of sin and conquered death itself, providing the ultimate deliverance for all who believe (Hebrews 2:14-15). He is the one who makes a way where there is no way, not just through physical waters, but through the spiritual abyss that separated humanity from God. Thus, Habakkuk's ancient hymn of praise to God's deliverer power finds its glorious echo and completion in the saving work of our Lord Jesus Christ, the one true deliverer who triumphs over all chaos and brings His people to eternal freedom (Colossians 1:13-14).