TRV
Study This Verse
Commentary on Habakkuk 3 verses 3–15
It has been the usual practice of God's people, when they have been in distress and ready to fall into despair, to help themselves by recollecting their experiences, and reviving them, considering the days of old, and the years of ancient times (Psa 77:5), and pleading with God in prayer, as he is pleased sometimes to plead them with himself. Isa 63:11, Then he remembered the days of old. This is that which the prophet does here, and he looks as far back as the first forming of them into a people, when they were brought by miracles out of Egypt, a house of bondage, through the wilderness, a land of drought, into Canaan, then possessed by mighty nations. He that thus brought them at first into Canaan, through so much difficulty, can now bring them thither again out of Babylon, how great soever the difficulties are that lie in the way. Those works of wonder, wrought of old, are here most magnificently described, for the greater encouragement to the faith of God's people in their present straits.
I. God appeared in his glory, so as he never did before or since (Hab 3:3, Hab 3:4): He came from Teman, even the Holy One from Mount Paran. This refers to the visible display of the glory of God when he gave the law upon Mount Sinai, as appears by Deu 33:2 whence these expressions are borrowed. Then the Lord came down upon Mount Sinai in a cloud (Exo 19:20) and his glory was as the devouring fire, not only to enforce the law he then gave them, but to avow the deliverance he had wrought for them and to magnify it; for the first word he said there was, "I am the Lord thy God, that brought thee out of the land of Egypt. I that appear in this glory am the author of that work." Then his glory covered the heavens, which shone with the reflection of that glorious appearance of his; the earth also was full of his praise, or of his splendour, as some read it. People at a distance saw the cloud and fire on the top of Mount Sinai, and praised the God of Israel. Or the earth was full of those works of God which were to be praised. His brightness was as the light, as the light of the sun when he goes forth in his strength; he had horns, or bright beams (so it should be rendered), coming out of his side or hand. Rays of glory were darted forth around him; and with some rays borrowed thence it was that Moses's face shone when he came down from that mount of glory. Some by the horns, the two horns (for the word is dual), coming out of his hand, understand the two tables of the law, which perhaps, when God delivered them to Moses, though they were tables of stone, had a glory round them; those books were gilt with beams, and so it agrees with Deu 33:2, From his right hand went a fiery law for them. It is added, And there was the hiding of his power; there was his hidden power, in the rays that came out of his hand. The operations of his power, compared with what he could have done, were rather the hiding of it than the discovery of it; the secrets of his power, as well as of his wisdom, are double to that which is, Job 11:6.
II. God sent plagues on Egypt, for the humbling of proud Pharaoh, and the obliging of him to let the people go (Hab 3:5): Before him went the pestilence, which slew all the first-born of Egypt in one night; and burning coals went forth at his feet, when, in the plague of hail, there was fire mingled with hail - burning diseases (so the margin reads it), some think those that wasted Egypt, others those with which the number of the Canaanites was diminished before Israel was brought in upon them. These were at his feet, that is, at his coming, for they are at his command; he says to them, Go, and they go, Come, and they come, Do this, and they do it.
III. He divided the land of Canaan to his people Israel, and expelled the heathen from before them (Hab 3:6): He stood, and measured the earth, measured that land, to assign it for an inheritance to Israel his people, Deu 32:8, Deu 32:9. He beheld, and drove asunder the nations that were in possession of it; though they combined together against Israel, God dispersed and discomfited them before Israel. Or he exerted such a mighty power as was enough to shake in pieces all the nations of the earth. Then the everlasting mountains were scattered, and the perpetual hills did bow; the mighty princes and potentates of Canaan, that seemed as high, as strong, and as firmly fixed, as the mountains and hills, were broken to pieces; they and their kingdoms were totally subdued. Or the power of God was so exerted as to shake the mountains and hills; nay, and Sinai did tremble, and the adjacent hills; see Psa 68:7, Psa 68:8. To this he adds, His ways are everlasting, that is, all the motions of his providence are according to his eternal counsels; and he is the same for ever, that which he was yesterday and today. His covenant is unchangeable, and his mercy endures for ever. When he drove asunder the nations of Canaan one might have seen the tents of Cushan in affliction, the curtains of the land of Midian trembling, and all the inhabitants of the neighbouring countries taking the alarm; and though they were not in the commission given to Israel to destroy, nor their land within the warrant given to Israel to possess, yet they thought their own house in danger when their neighbour's house was on fire, and therefore they were in a great fright, Hab 3:7. Balak the king of Moab was so, Num 22:3, Num 22:4. Some make the tents of Cushan to be in affliction when, in the days of judge Othniel, God delivered Cushan-rishathaim into his hand (Jdg 3:8), and the curtains of the land of Midian to tremble when, in the days of judge Gideon, a barley cake, in a dream, overthrew the tent of Midian, Jdg 7:13.
IV. He divided the Red Sea and Jordan, when they stood in the way of Israel's progress, and yet fetched a river out of a rock when Israel wanted it, Hab 3:8. One would have thought that God was displeased with the rivers, and that his wrath was against the sea, for he made them give way and flee before him when he rode upon his horses and chariots of salvation, as a general at the head of his forces, mighty to save. Note, God's chariots are not so much chariots of state to himself as chariots of salvation to his people; it is his glory to be Israel's Saviour. This seems to be referred to again (Hab 3:15): "Thou didst walk through the sea, through the Red Sea, with thy horses, in the pillar of cloud and fire (that was his chariot drawn by angels); thus thou didst walk secure, and so as to accommodate thyself to the slow pace that Israel could go, as Jacob tenderly drove, in consideration of his children and cattle: Thou didst walk through the heap, or mud, of great waters; and Israel likewise was led through the deep as a horse through the wilderness," Isa 63:13, Isa 63:14. When they came to enter Canaan the overflowing of the water passed by, that is, Jordan, which at that time overflowed all his banks, was divided, Jos 3:15. Note, When the difficulties in the way of perfecting the salvation of Israel seem most insuperable, when they rise to the height, and overflow, yet then God can put them by, break through them, and get over them. Then the deep uttered his voice, when, the Red Sea and Jordan being divided, the waters roared and made a noise, as if they were sensible of the restraint they were under from proceeding in their natural course, and complained of it. They lifted up their hands, or sides, on high (for the waters stood up on a heap, Jos 3:16), as if they would have made opposition to the orders given them. They lifted up their voice, lifted up their waves; but in vain. The Lord on high was mightier than they, Psa 93:3, Psa 93:4. With the dividing of the sea and Jordan, notice is again taken of the trembling of the mountains, as if the stop given to the waters gave a shock to the adjacent hills; they are put together, Psa 114:3, Psa 114:4. When the sea saw it and fled, and Jordan was driven back, the mountains skipped like rams and the little hills like lambs. The whole creation yielded; earth and waters trembled at the presence of the Lord, at the presence of the mighty God of Jacob. But (as Mr. Cowley paraphrases it)
Fly where thou wilt, thou sea; and, Jordan's current, cease.
Jordan, there is no need of thee;
For at God's word, whene'er he please,
The rocks shall weep new waters forth instead of these.
So here, Thou didst cleave the earth with rivers; channels were made in the wilderness, such as seemed to cleave the earth, for the waters to run in, which issued out of the rock, to supply the camp of Israel, and which followed them in all their removes. Note, The God of nature can alter and control the powers of nature, which way he pleases, can turn waters into crystal rocks and rocks into crystal streams.
V. He arrested the motion of the sun and moon, to befriend and complete Israel's victories (Hab 3:11): The sun and moon stood still at the prayer of Joshua, that the Canaanites might not have the benefit of the night to favour their escape; they stood still in their habitation in the heaven (Psa 19:4), but with an eye to Gibeon and the valley of Ajalon, where God's work was in the doing, and of which they, though at so vast a distance, attended the motions. At the light, at the direction, of thy arrows, they went, and at the shining of thy glittering spear; they followed Israel's arms, to favour them; according to the intimation of the arrows God shot (as Jonathan's arrows, 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.
(Verse 5.) Before his face, death will go, and the devil will go forth before his feet. LXX: Before his face, the word will go, and it will go forth into the field behind his feet. For because we have translated death, in Hebrew three letters are placed, Daleth, Beth, Res, without any vowel, which if they are read as Dabar (), they signify word; if Deber, pestilence, which in Greek is called λοιμός. Finally, Aquila has interpreted it as Before his face, pestilence will go; Symmachus, Before his face, death will go ahead; the fifth edition, Before his face, death will walk; only the LXX and Theodotion have interpreted the word as death. And in the following verse, where we said, 'The devil will go out before his feet,' and the Seventy translated differently, according to whom we will discuss later: Aquila translated it as 'bird' instead of 'devil'; Symmachus and Theodotio, and the fifth edition, as 'bird,' which is called Reseph in Hebrew (). However, the Hebrews convey that, just as the prince of demons is called Beelzebub in the Gospel (Matthew 12): so Reseph is the name of a demon who holds authority among others, and because of his excessive speed and running in different directions, he is called a bird; and that he is the one who spoke to the woman in paradise in the form of a serpent, and received the name from the curse with which he was condemned by God: for Reseph, crawling on the belly, is interpreted. This is therefore what is said: immediately when the Lord came and was baptized in the Jordan, and the voice of the Father thundered at the descent of the dove: This is my beloved Son, in whom I am well pleased (Matt. III, 17), as the devil goes out from the waters, death will meet him and the ancient serpent will stand before him, who tempted him for forty days in the wilderness. But if we read according to the Septuagint, the word will go before him and come out into the fields behind his feet, this signifies that the word of God, before his visitation, which is now called his face allegorically, should precede and prepare the hearts of the believers: so that crooked things may be made straight, and uneven things may be made level, and the soul of the listener may be like a cultivated field, able to receive the spiritual seed.
The word will go before his face, and it went out into the fields. Before the Lord came in the flesh, the words of the prophets preceded, bearing witness to his coming; and these same words went out into the fields when, as the apostles preached, they were spread throughout the whole world: not only in the prophetic writings did the word of preaching precede the Lord, but also in the apostles, when they evangelized the world about the now accomplished advent of Christ in the flesh, the word went before his face, because obviously the doctrine of truth first reaches the ears of those who are to be taught, and then the faith and understanding of the Word enlightens hearts and makes them worthy for God to inhabit; this is typologically designated in the Gospel, when the Lord himself sent disciples to preach in every city and place to which he himself was about to come: which we see done in the same order even to this day; for the Lord follows his preachers, because the word of the teacher must first be heard, and thus the light of truth is established in the heart of the listener, whence it is aptly added:
Death shall go before his face: Both death and the devil shall be the executioners of his justice against his enemies: as they were heretofore against the Egyptians and Chanaanites.
Continue studying Habakkuk 3:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Habakkuk 3:5, part of the prophet's awe-inspiring prayer and psalm, presents a vivid and terrifying depiction of God's majestic and fearsome advent. It portrays the Lord as a divine warrior marching forth, preceded by devastating pestilence and followed by consuming fiery coals, signifying His absolute power, His unchallengeable holiness, and the inevitable execution of His righteous judgment against all opposition, while simultaneously bringing salvation for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Habakkuk 3:5 is rich in literary devices that amplify its powerful message. Anthropomorphism is evident in the description of God having "feet" and pestilence "going before him," attributing human-like movement and presence to the divine, making God's advent more tangible and awe-inspiring. The verse employs striking Imagery, painting a picture of God as a fearsome warrior accompanied by natural and supernatural destructive forces. Personification is used for "pestilence," which "went" before God, giving an abstract concept active agency. The parallel structure of the two clauses, though not strictly synonymous, creates a sense of Climax and Intensification, with "pestilence" preceding and "burning coals" following, both serving as instruments of divine judgment. This contributes to the overall Theophanic portrayal, where God's manifestation is accompanied by overwhelming power and destructive elements, similar to ancient Near Eastern storm-god motifs, but here applied to the sovereign God of Israel. The elements of "pestilence" and "burning coals" also serve as Symbolism for divine wrath, judgment, and the inescapable consequences of opposing God's holy will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 3:5 powerfully articulates the biblical truth of God's absolute sovereignty and His nature as a righteous judge. The imagery of pestilence and burning coals preceding and following Him underscores that His holiness demands justice, and His power ensures its execution. This is not a capricious act, but a demonstration of His unwavering commitment to His covenant and His ultimate control over all creation and history. For the faithful, this terrifying display of power is a source of comfort, knowing that the same God who judges the wicked also fights for and delivers His people. It reminds us that all things, even destructive forces, are ultimately subservient to His divine will and purpose, working towards the establishment of His kingdom and the vindication of His righteousness.
REFLECTION AND APPLICATION
Habakkuk 3:5 calls us to a profound sense of awe and reverence for God. In a world that often seeks to diminish God or confine Him to human categories, this verse shatters such notions, reminding us that He is utterly transcendent, holy, and powerful beyond comprehension. For the believer, this truth should cultivate deep trust and unwavering faith, knowing that the God who commands pestilence and fire is also the One who fights for us, protects us, and will ultimately deliver us from all evil. It encourages us to live in humble submission and obedience, recognizing that our lives are lived before the One whose presence brings both judgment and salvation. For those who do not know Him, it serves as a stark warning of the inescapable reality of divine judgment, urging repentance and reconciliation before the day of His terrifying advent. This passage compels us to consider the seriousness of sin and the immense privilege of being reconciled to such a formidable yet loving God through His grace.
Questions for Reflection
FAQ
Does Habakkuk 3:5 describe a literal event or symbolic language?
Answer: Habakkuk 3:5, along with the broader description of God's advent in Habakkuk 3, uses highly poetic and symbolic language to describe a theophany – a manifestation of God's presence. While it draws on historical events like the Exodus and the giving of the Law at Sinai, the vivid imagery of "pestilence" and "burning coals" is primarily symbolic. It represents the overwhelming, destructive power and righteous judgment that accompany God's majestic presence, rather than a literal, physical procession with these elements. This kind of imagery is common in biblical descriptions of God's powerful interventions, such as in Psalm 97:3 or Nahum 1:5-6.
CHRIST-CENTERED FULFILLMENT
Habakkuk 3:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who embodies both the terrifying holiness and the redemptive power of God. While the Old Testament imagery of pestilence and burning coals speaks of God's judgment against sin, in Christ, this judgment is paradoxically absorbed and transformed. Jesus, as the Lamb of God who takes away the sin of the world, bore the full weight of divine wrath, allowing believers to escape the "pestilence" of sin and the "burning coals" of God's righteous judgment. His crucifixion was the ultimate manifestation of God's justice and love, where the consuming fire of God's holiness was satisfied in Him. Furthermore, Jesus is the one who will return in ultimate power and glory, not only as Savior but also as Judge. Passages like Revelation 19:11-16 depict Christ returning with eyes like "blazing fire" and a sharp sword, signifying His role in executing the final, decisive judgment upon all unrighteousness. Thus, the terrifying advent described in Habakkuk foreshadows the dual reality of Christ's first coming, where He took the judgment upon Himself, and His second coming, where He will execute it perfectly, ensuring that all creation bows before the one who is God manifest in the flesh.