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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.
We meanwhile, exposed to the outbreaks of the barbarians and the storms of war, are tossing in the midst of troubles, and from these toils and dangers can only gather that those of our future life will be still more grievous. Wherefore that saying of the Prophet seems to accord with our condition, "I saw the tents of Cushan in affliction." For since I have now lived in the body fifty and three years, among the shadows of this world, whereby the truth of future perfection is obscured, and have already endured such heavy afflictions, am I not camping in the tents of Cushan, and having my habitation among the dwellers of Midian? For these, owing to their consciousness of their darksome works, dread being judged even by mortal men, "but he that is spiritual judgeth all things, yet he himself is judged of no man."
(Verse 7.) I have seen the tents of Ethiopia because of iniquity, the skins of the land of Midian will be troubled. LXX: I have seen the dwellings of the Ethiopians because of their labors; they will be afraid, and the dwellings of the land of Midian. The dark Ethiopians (or rather the darkest) and lovers of darkness, not belonging to any light, who feed on the flesh of the dragon (of whom it is written: You have given him as food to the peoples, to the Ethiopians, Ps. 73:14), are understood to be demons, whose dwelling place is made by anyone in this world who labors for honors and riches: which is significantly shown by one word of iniquity, for indeed every rich person or unjust person, or heir of the unjust, is such. See how men cross the seas: they stand guard at the doors before the powerful: they endure all that the condition of slaves barely allows, in order to gather riches, in order to obtain some dignity. And once they have achieved this, they surrender themselves to luxury and pleasures and all kinds of wickedness, so that what greed has gathered, extravagance may consume. Therefore, these people, for their efforts, become the dwelling place of demons, and those who should be the temple of God become the dwelling place of Ethiopians. But also this which follows: The skins of the land of Midian will be troubled, or they will fear and the tabernacles of the land of Midian, understand the same tabernacles of the Ethiopians, and the tabernacles of the land of Midian. For after they have become enriched, and have risen to the highest degree through right and wrong, then the conscience of their sins will always fear death, always judgment, and they will sigh for eternal punishments like thieves in prison sigh for a slight fever. But the word 'Madian' in our language signifies 'judgment', that is, condemnation, and it is shown that they always live in fear of eternal judgment and punishment, and endure daily torment, knowing that they deserve the torments.
The tents of the Ethiopians will be terrified, and the tents of the land of Midian. For who does not know that the Ethiopians and Midianites are peoples of the nations? By whose names all the nations of the Gentiles are hinted, who, upon hearing the preaching of the gospel, would be shaken with a healthy fear, so that just as the prophet heard the future report of the Lord and feared, considered the future works of His incarnation, and trembled, so the nations, upon hearing the same report through the apostles, and with His works already accomplished, would begin to serve the Lord with fear and rejoice with trembling. And appropriately, he first mentioned the Ethiopians, who are at the ends of the world, to mystically indicate that the sound of the preachers would go out into all the earth, and their words to the ends of the world. In this mystery, the eunuch of Candace, queen of the Ethiopians, as it is read in the Acts of the Apostles, the first fruits of the Gentiles, with Philip evangelizing, received the faith and sacraments of Christ. The people of the Midianites, however, descended from one of the sons of Abraham from Keturah, who was called Midian, and is in the desert of the Saracens towards the east of the Red Sea in Arabia. Therefore, let the Ethiopians fear the name of Christ, so that His faith may be signified as reaching the ends of the world. Let the Midianites also fear, thus indicating that the Mediterranean peoples too may be saved through this. But that he did not say: The Ethiopians and Midianites will be terrified, but the tents of the Ethiopians will be terrified, and the tents of the land of Midian, is said in that manner of speech, as it is said in the Gospel: And the whole city went out to meet Jesus; and in the psalm: And your cup intoxicating (Psalm 21:5), while it was not the city itself, but those who were in the city, who went out; nor was it the cup itself, but that which is in the cup that is accustomed to intoxicate: this figure of speech is called metonymy in Greek, that is, transnomination, when through that which contains, that which is contained is shown.
Ethiopia: the land of the Blacks, and Madian, are here taken for the enemies of God and his people: who shall perish for their iniquity.
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SUMMARY
Habakkuk 3:7 is a vivid depiction of the overwhelming impact of God's majestic and terrifying presence on hostile nations, specifically Cushan and Midian. As part of Habakkuk's profound prayer and song of praise, this verse illustrates the universal and destabilizing power of the Almighty, whose theophany causes even formidable peoples and their transient dwellings to be afflicted and tremble in fear, underscoring His absolute sovereignty over all earthly powers.
CONTEXT
Literary Context: Habakkuk 3:7 is embedded within the prophet's magnificent prayer, a psalm-like composition that concludes the book of Habakkuk. This chapter serves as a theological and emotional climax, following Habakkuk's intense dialogue with God in chapters 1 and 2 concerning divine justice and the impending Babylonian invasion. While the earlier chapters grapple with the problem of evil and God's use of a wicked nation (Babylon) to punish Judah, chapter 3 shifts to a vision of God's glorious intervention and ultimate triumph. The prayer recounts a past or future display of divine power, drawing on ancient Israelite traditions of God's coming as a warrior-king. Verses 3-6 describe God's majestic appearance from Teman and Mount Paran, accompanied by cosmic upheaval, setting the stage for the trembling of nations described in verse 7. The entire chapter is a powerful affirmation of faith in God's sovereign control and eventual deliverance, despite present suffering.
Historical & Cultural Context: The book of Habakkuk is set against the backdrop of the late 7th century BCE, a tumultuous period in Judah's history. The Assyrian Empire was in decline, and the rising power of Babylon (Chaldeans) posed an imminent threat. Habakkuk's prophecy likely occurred shortly before the first Babylonian siege of Jerusalem in 605 BCE. Cushan and Midian, mentioned in this verse, represent nomadic peoples and their territories, historically associated with regions to the south and east of Israel. Cushan (often identified with Cush or Ethiopia) suggests a powerful, distant people, while Midian was a well-known nomadic group in northwest Arabia, often hostile to ancient Israel, as seen in the narratives of Moses and Gideon. The imagery of "tents" and "curtains" reflects the nomadic lifestyle of these groups, whose temporary dwellings symbolize their transient and vulnerable nature in the face of divine power. The mention of these specific peoples emphasizes God's universal dominion, extending beyond Israel to encompass all nations.
Key Themes: Habakkuk 3:7 contributes significantly to several key themes within the book and broader biblical theology. Firstly, it powerfully illustrates Divine Judgment and Power. The verse depicts God's awesome might, so immense that it causes nations to be afflicted and tremble, emphasizing that no earthly power can stand against the Almighty. This theme resonates with other biblical accounts of God's terrifying presence, such as His descent on Mount Sinai which caused the mountain to tremble. Secondly, the Fear and Trembling of Nations highlights the universal impact of God's holy wrath and justice. The "tents of Cushan" and "curtains of the land of Midian" symbolize the terror and instability that grips all who oppose or merely encounter the divine presence. Lastly, the verse underscores God's Sovereignty Over All Peoples. By naming specific, often formidable, groups, Habakkuk affirms God's universal dominion. All nations, regardless of their strength or historical significance, are ultimately subject to His will and power, a truth echoed in passages like Psalm 47:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Habakkuk 3:7 is rich in literary devices that amplify its message. Parallelism is evident in the two clauses, where "tents of Cushan" and "curtains of the land of Midian" are synonymous expressions for nomadic peoples, and "in affliction" and "did tremble" describe similar states of distress and fear. This reinforces the universal impact of God's power. Metonymy is employed through the use of "tents" and "curtains" to represent the entire nomadic societies of Cushan and Midian, highlighting their transient and vulnerable nature. The imagery of these temporary dwellings being afflicted and trembling serves as a powerful symbolism for the instability and terror that grips all earthly powers when confronted by the eternal and sovereign God. The verse also utilizes Personification by attributing the human emotion of trembling to the "curtains" of the land, making the impact of God's presence more visceral and immediate. This vivid language contributes to the overall theophany described in the preceding verses, portraying God's appearance as an awe-inspiring, earth-shattering event.
THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 3:7 serves as a profound theological statement about God's absolute sovereignty and His active involvement in the affairs of nations. It underscores the biblical truth that no earthly power, no matter how formidable or distant, can withstand the manifestation of God's glory and judgment. The affliction and trembling of Cushan and Midian are not merely physical reactions but represent the spiritual and political destabilization that occurs when God reveals His power. This passage reaffirms that God is not a localized deity but the universal King, whose authority extends over all peoples and territories. It provides comfort to the faithful, knowing that the God who makes nations tremble is also the one who fights for His people, bringing justice and deliverance in His time.
REFLECTION AND APPLICATION
Habakkuk 3:7 calls us to a profound reverence for a God whose power is so immense that it causes nations to tremble. In a world often dominated by human pride, political instability, and the rise and fall of empires, this verse reminds us that ultimate authority rests not with earthly rulers or military might, but with the Almighty. For believers, this truth offers immense comfort and stability. When we face personal trials, national crises, or global turmoil, we can rest in the assurance that our God is sovereign over all. His power is not merely a historical relic but an active force that continues to shape history and will ultimately bring about His perfect justice. This understanding should cultivate a deep sense of worship, humility, and unwavering trust in His plan, knowing that He is working all things for His glory and the good of those who love Him.
Questions for Reflection
FAQ
Why are Cushan and Midian specifically mentioned in this verse?
Answer: Cushan and Midian are mentioned to emphasize the universal scope of God's power and judgment. Historically, they represent formidable nomadic peoples often associated with regions south and east of Israel. Cushan (often linked to Cush/Ethiopia) suggests a powerful, distant nation, while Midian was a well-known group that had historically posed threats to Israel (e.g., during the time of Gideon). By naming these specific groups, Habakkuk illustrates that God's authority extends beyond Israel to encompass all nations, regardless of their strength or geographical location. Their affliction and trembling signify that no earthly power can stand against the Almighty.
CHRIST-CENTERED FULFILLMENT
Habakkuk 3:7, with its depiction of nations trembling before God's majestic presence, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While Habakkuk anticipates a divine warrior bringing judgment and salvation, the New Testament reveals Jesus as the embodiment of this divine power and the ultimate judge and deliverer. The trembling of Cushan and Midian foreshadows the universal submission that will occur when every knee bows and every tongue confesses that Jesus Christ is Lord, to the glory of God the Father, as prophesied in Philippians 2:10-11. His first coming brought salvation and initiated the kingdom of God, but His second coming will be marked by a cosmic display of power that will cause all nations to tremble, just as Habakkuk described. The fear and affliction of the nations in Habakkuk's vision point to the ultimate judgment that Christ will execute, where those who reject Him will face the wrath of the Lamb. Conversely, for believers, the same power that makes nations tremble is the power that secures their salvation and guarantees their future hope, as Christ has triumphed over all principalities and powers (Colossians 2:15). Thus, the terrifying majesty of God displayed in Habakkuk finds its redemptive and ultimate expression in the person of Jesus, who is both the righteous judge and the compassionate Savior.