---
title: "Clarke"
description: "Verse Habakkuk 3:1. A prayer of Habakkuk - upon Shigionoth. — See the note on the title of Psalms 7:1, where the meaning of Shiggaion is given. The Vulgat"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/habakkuk/3"
---

Verse [Habakkuk 3:1](../../../kjv/habakkuk/3/1). ***A prayer of Habakkuk - upon Shigionoth.*** — See the note on the *title* of [Psalms 7:1](../../../kjv/psalms/7/1), where the meaning of *Shiggaion* is given. The Vulgate has, *pro ignorantiis, for* *ignorances*, or sins committed in ignorance; and so it is understood by the *Chaldee*. The *Syriac* has nothing but merely, *A* *prayer of Habakkuk*. And the *Septuagint*, instead of *Shigionoth*, have μεταωδης, *with a hymn*, which is copied by the *Arabic*.
I suspect that the *title* here given is of a *posterior* date to the prophecy. It appears to interrupt the connection between this and the termination of the preceding verse. See them together: -
[Habakkuk 2:20](../../../kjv/habakkuk/2/20): "But the Lord is in his holy temple: Be silent before him, all the earth.

[Habakkuk 3:2](../../../kjv/habakkuk/3/2): O Lord, I have heard thy speech: I have feared, O Lord, thy work.
As the years approach thou hast shown; As the years approach thou makest known.
In wrath thou rememberest mercy."

The prophet may here refer to the *speech* which God had communicated to him, [Habakkuk 1:1-11](../../../kjv/habakkuk/1/1-11); [Habakkuk 2:4-20](../../../kjv/habakkuk/2/4-20), and the terror with which he was struck, because of the judgments denounced against Jerusalem. I have followed the version of Apb. *Newcome* in this *first* verse. The critical reader may consult his notes, and the *various readings of Kennicott* and *De Rossi*.

Verse [Habakkuk 3:2](../../../kjv/habakkuk/3/2). ***In the midst of the years*** — בקרב שנים *bekereb shanim*, "As the years approach." The nearer the time, the clearer and fuller is the prediction; and the signs of the times show that the complete fulfilment *is at hand*. But as the judgments will be heavy, (and they are not greater than we deserve,) yet, *Lord, in* *the midst of wrath* - infliction of punishment - *remember mercy*, and spare the souls that return unto thee with humiliation and prayer.

Verse [Habakkuk 3:3](../../../kjv/habakkuk/3/3). ***God came from Teman*** — Bp. *Lowth* observes: "This is a sudden burst of poetry, in the true spirit of the ode; the concealed connection being that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner." Hence the prophet selects the most striking facts of that first deliverance; and to decorate and render them impressive, brings forth all the powers of his genius, in all the strength and elegance of his language. "What crowns the sublimity of this piece," says Bp. *Lowth*, "is the singular elegance of the close; and were it not that antiquity has here and there thrown its veil of obscurity over it, there could not be conceived a more perfect and masterly poem of its kind." See, for more particulars, his *twenty-eighth* Prelection.
I shall endeavour to show the *facts* in the *deliverance from* *Egypt*, to which the prophet refers.
***Teman*** — This was a city, the capital of a province of Idumea, to the south of the land of Canaan. [Numbers 20:21](../../../kjv/numbers/20/21); [Jeremiah 49:7](../../../kjv/jeremiah/49/7).
***Paran*** — Was a city which gave its name to a province in Arabia Petrea. [Genesis 21:21](../../../kjv/genesis/21/21); [Deuteronomy 33:2](../../../kjv/deuteronomy/33/2).
***Selah*** — This word is not well known; probably it means a pause or alteration in the music. See it in the Psalms, and its explanation there.
***His glory covered the heavens*** — His glory when he descended on Mount Sinai, and in the pillar of fire by night.
***The earth was full of his praise.*** — All the land was astonished at the magnificence of his works in behalf of his people. Instead of *praise*, some translate *splendour*. The whole land was illuminated by his glory.

Verse 4. ***He had horns*****coming*****out of his hand*** — קרנים *karnayim,* *rays*. His *hand* - his *power* - was manifested in a particular place, by the sudden issuing out of pencils of rays, which diverged in coruscations of light, so as to illuminate the whole hemisphere. Yet "there was the hiding of his power." His Majesty could not be seen, nor any kind of image, because of the insufferable splendour. This may either refer to the *lightnings* on Mount *Sinai*; or to the *brightness* which occasionally proceeded from the *shechinah* or glory of God between the cherubim, over the mercy-seat. See *Capellus* and *Newcome*. If *lightnings* are intended, the *dense cloud* from which they proceeded may be meant by the "hiding of his power;" for when the lightnings burst forth, his power and energy became manifest.
Probably from this the *Jupiter Keraunos* or *Jupiter Brontes* of the heathens was borrowed; who is always represented with forked or zigzag lightnings in his hand.

Verse 5. ***Before him went the pestilence*** — This plague was several times inflicted on the disobedient Israelites in the wilderness; see [Numbers 11:33](../../../kjv/numbers/11/33); [Numbers 14:37](../../../kjv/numbers/14/37); [Numbers 16:46](../../../kjv/numbers/16/46); and was always the proof that the *just God* was then manifesting his *power among them*.
***Burning coals event forth at his feet.*** — *Newcome* translates, "And flashes of fire went forth after him." The disobedient Israelities were consumed by a *fire* that went out from Jehovah; see [Leviticus 10:2](../../../kjv/leviticus/10/2); [Numbers 11:1](../../../kjv/numbers/11/1); [Numbers 16:35](../../../kjv/numbers/16/35). And the burnt-offering was consumed by a fire which came out from before Jehovah, [Leviticus 11:24](../../../kjv/leviticus/11/24).

Verse 6. ***He stood, and measured the earth*** — ארץ *erets, the land*; he divided the promised land among the *twelve tribes*. This is the allusion; and this the prophet had in his eye. God not only made a *general assignment* of the land to the Hebrews; but he even *divided* it into *such portions* as the different families required. Here were both *power* and *condescension*. When a conqueror had subdued a country, he divided it among his soldiers. Among the Romans, those among whom the conquered lands were divided were termed *beneficiary*; and the lands *beneficia*, as being held on the beneficence of the sovereign.
***He beheld, and drove asunder the nations*** — The nations of *Canaan*, the *Hittites, Hivites, Jebusites*, c., and all who opposed his people. Even his *look* dispersed them.
***The everlasting mountains were scattered*** — Or, *broken asunder*. This may refer to the *convulsions* on Mount Sinai and to the earth quake which announced the descent of the Most High. See [Exodus 19:18](../../../kjv/exodus/19/18). "God occupied the summit of the eternal Mount Sinai; and led his people over the eternal mountains of Arabia Petraea; and this sense is preferable to the figurative one, that his ways or doings are predetermined front everlasting." -*Newcome*.
The epithets עד *ad*, and עולם *olam, eternal*, and *everlasting*, are applied to mountains and immense rocks, because no other parts of nature are less subject to *decay* or *change*, than these immense masses of earth and stone, and that almost indestructible stone, *granite*, out of which *Sinai* appears to be formed. A piece of the beautiful granite of this mountain now lies before me. This is a figurative description of the passage of the Israelites through the deserts of Arabia, over mountains, rocks, and through the trackless wilderness; *over* and *through* which God, by his power and providence, gave them a safe passage.
The following beautiful piece from the Fragments of AEschylus will illustrate the preceding description, and please the learned reader.

Χωριζε θνητων τον Θεον, και μη δοκει
Ομοιον αυτῳ σαρκινον καθεσταναι·
Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται
Απλαστον ὁρμῃ ποτε δ' ὑδωρ, ποτε δε γνοφος.
Και θηρσιν αυτος γινεται παρεμφερης,
Ανεμῳ, νεφει τε, κᾳστραπῃ, βροντῃ, βροχῃ.
Ὑπηρετει δ' αυτῳ θαλασσα, και πετραι,
Και πασα πηγη, χ' ὑδατος συστηματα·
Τρεμει δ' ορη και γαια και πελωριος
Βυθος θαλασσης, κωρεων ὑψος μεγα,
Οταν επιβλεψῃ γοργον ομμα δεσποτου.
AESCHYLI *Fragm*.

Confound not God with man; nor madly deem
His form is mortal, and of flesh like thine.
Thou know'st him not. Sometimes like *fire* he glows
In wrath severe; sometimes as *water* flows;
In brooding *darkness* now his power conceals
And then in *brutes* that mighty power reveals.
In *clouds* tempestuous we the Godhead find;
He mounts the *storm*, and rides the winged *wind*;
In vivid *lightnings* flashes from on high;
In rattling *thunders* rends the lowering sky;
*Fountains* and *rivers, seas* and *floods* obey,
And *ocean's* deep abyss yields to his sway;
The *mountains* tremble, and the *hills* sink down,
Crumbled to dust by the Almighty's frown.
When God unfolds the terrors of his eye,
All things with horror quake, and in confusion lie.
J. B. B. CLARKE.

Verse 7. ***I saw the tents of Cushan in affliction*** — *Cush* is Arabia. The Arabians dwelt in *tents*, hence they were called *Scenitae*. When the Lord appeared on *Mount Sinai*, the *Arabs* of the Red Sea abandoned their tents, being terror-struck; and the *Midianites* also were seized with fear. See the desolation wrought among this people by Phinehas, [Numbers 31:1](../../../kjv/numbers/31/1), c., on account of their having enticed the Israelites to idolatry, [Numbers 25:1](../../../kjv/numbers/25/1), &c. Either *Cush* and *Midian* lay contiguous to each other or, these names are poetically used to express the *same place*.

Verse 8. ***Was the Lord displeased against the rivers?*** — *Floods*; here is a reference to the passage of the Red Sea. The Lord is represented as heading his troops, riding in his chariot, and commanding the sea to divide, that a free passage might be left for his army to pass over.

Verse 9. ***Thy bow was made quite naked*** — That is, it was *drawn out* *of its case*; as the *arrows* had their *quiver*, so the *bows* had their *cases*. A fine *oriental bow* and *bow-case*, with *quiver* and *arrows*, are now before me; they show with what propriety Jehovah is represented as taking his bow out of its case, in order to set his arrow upon the cord, to shoot at his enemies. It is not the *drawing out*, or *making bare* the *arrow*, that is mentioned here; but the taking the *bow out of its case* to prepare to shoot.
This verse appears to be an answer to the questions in the preceding: "Was the Lord displeased," c. The answer is, All this was done "according to the oaths of the tribes" the covenant of God, frequently repeated and renewed, which he made with the tribes, to give them the land of the Canaanites for their inheritance.
***Thou didst cleave the earth with rivers.*** — Or, "Thou didst cleave the streams of the land." Or, "Thou cleavedst the dry land into rivers." This may be a reference to the passage of Jordan, and transactions at *Arnon* and the brook *Jabbok*. See [Numbers 21:13-15](../../../kjv/numbers/21/13-15).
In this verse we have *Selah* again, which, as before, may signify a *pause*, or some alteration in the *music*.

Verse [Habakkuk 3:10](../../../kjv/habakkuk/3/10). ***The mountains saw thee*** — This is the continued answer to the questions in [Habakkuk 3:8](../../../kjv/habakkuk/3/8). These are figures highly poetic, to show with what ease God accomplished the most arduous tasks in behalf of his people. As soon as the *mountains* saw him, they trembled, they were in *pangs*. When he appeared, the *sea* fled to right and left, to give him a passage. "It uttered its voice." The separation of the waters occasioned a terrible noise. "And it lifted up its hands on high." Its waters, being separated, stood in *heaps* on the right hand and left. These heaps or waves are poetically represented here as the *hands* of the *sea*.

Verse [Habakkuk 3:11](../../../kjv/habakkuk/3/11). ***The sun*****and*****moon stood still*** — This was at the prayer of Joshua, when he fought against the Amorites. See [Joshua 10:11-12](../../../kjv/joshua/10/11-12), and the notes there.
***At the light of thine arrows they went*** — I think we should translate, -
By *their* light, thine arrows went abroad;
By *their* brightness, the lightning of thy spear.

*Calvin* very justly remarks that the *arrows* and *spears* of the Israelites are called those *of God*, under whose auspices the people fought: the meaning is, that by the *continuation* of the *light of the sun and moon*, then stayed in their course, the Israelites *saw* how to continue the battle, till their enemies were all defeated.

Verse [Habakkuk 3:12](../../../kjv/habakkuk/3/12). ***Thou didst march through the land*** — This refers to the conquest of Canaan. God is represented as going at the head of his people as general-in-chief; and leading them on from conquest to conquest-which was the fact.
***Thou didst thresh the heathen in anger.*** — Thou didst *tread them* *down*, as the oxen do the sheaves on the threshing-floor.

Verse [Habakkuk 3:13](../../../kjv/habakkuk/3/13). ***Thou wentest forth for the salvation of thy people*** — Their deliverance would not have been effected but through thy interference.
***For salvation with thine anointed*** — That is, with *Joshua*, whom God had *anointed*, or solemnly *appointed* to fill the place of Moses, and lead the people into the promised land. If we read, with the common text, משיחך *meshichecha*, "thy anointed," the singular number, Joshua is undoubtedly meant, who was God's instrument to put the people in possession of Canaan: but if, with several MSS. and some copies of the *Septuagint*, we read משיחיך *meshicheycha*, "thy anointed ones," the *Israelites* must be intended. They are frequently called *God's anointed*, or *God's* *saints*. The sense is very far-fetched when applied to *Jesus* *Christ*.
***Thou woundedst the head out of the house of the wicked*** — This alludes to the slaying of the *first-born* through all the land of Egypt. These were the *heads* of the *houses* or *families*.
***By discovering the foundation unto the neck.*** — The general meaning of this clause is sufficiently plain: the government of these lands should be utterly subverted; the very foundations of it should be *razed*. But what means *unto the neck*, עד צואר ad *tsavvar*? Several critics read עד צור *ad tsur*, "Unto the ROCK," that on which the house is founded: and this very intelligible reading is obtained by the *omission* of a *single letter*, א aleph, from the word צוער, This conjecture has been adopted by *Newcome*, though unsupported either by MS. or *version*. But is the conjecture necessary? I think not: read the verse as it ought to be read, and all will be plain. "Thou hast wounded the head even unto the neck, in the house of the wicked, by laying bare the foundation." The whole head, neck, and all are cut off. There was no hope left to the Egyptians, because the *first-born* of every family was *cut off*, so that the very *foundation* was *laid bare*, no first-born being left to continue the *heirship* of families.

Verse [Habakkuk 3:14](../../../kjv/habakkuk/3/14). ***Thou didst strike through*** — The Hebrew will bear this sense: "Thou hast pierced amidst their tribes the head of their troops," referring to Pharaoh and his generals, who came like a *whirlwind* to fall upon the poor Israelites, when they appeared to be hemmed in by sea, and no place for their escape. If we follow the common reading, it seems to intimate that the troops of Pharaoh, in their confusion (for God shone out upon them from the cloud) fell foul of each other; and with their staves, or weapons, slew one another: but the *head of the villages* or *towns*, i.e., *Pharaoh*, was drowned with his army in the Red Sea.

Verse [Habakkuk 3:15](../../../kjv/habakkuk/3/15). ***Thou didst walk through the sea*** — There was no occasion to *hurry* across; all was safe, for God had divided the waters: and his *terrible cloud* had removed from *before*, and stood *behind* them, so that it was between them and the Egyptians. See [Exodus 14:19-20](../../../kjv/exodus/14/19-20).

Verse [Habakkuk 3:16](../../../kjv/habakkuk/3/16). ***When I heard, my belly trembled*** — The prophet, having finished his account of the wonders done by Jehovah, in bringing their fathers from Egypt into the promised land, now returns to the desolate state of his countrymen, who are shortly to be led into captivity, and suffer the most grievous afflictions; and although he had a *sure word of prophecy* that they should be ultimately *delivered*, yet the thoughts of the evils they must previously endure filled his soul with terror and dismay; so that he wishes to be removed from earth before this tribulation should come, that his eyes might not behold the desolations of his country.
*When he* (Nebuchadnezzar) *cometh up unto the people,* (the Jews,) *he will invade them* (overpower and carry them away captive) *with* *his troops*.

Verse [Habakkuk 3:17](../../../kjv/habakkuk/3/17). ***Although the fig tree shall not blossom*** — תפרח *tiphrach*, "shall not flourish," shall *not put forth its young* *figs*, for the fig tree does *not blossom*. The *young figs appear* as soon as the *old ones* are *ripe*, as I have often had occasion to observe.
ואנא במימרא דיי אבוע veana bemeimra dayai abua, "But in the WORD of the Lord will I rejoice," i.e., the *personal, substantial* Word of Jehovah.
These two verses give the finest display of *resignation* and *confidence* that I have ever met with. He saw that evil was at hand, and *unavoidable*, he *submitted* to the dispensation of God, whose Spirit enabled him to paint it in all its calamitous circumstances. He knew that God was merciful and gracious. He trusted to his promise, though all appearances were against its fulfilment; for he knew that the word of Jehovah could not fail, and therefore his confidence is unshaken.
No paraphrase can add any thing to this hymn, which is full of inexpressible *dignity* and *elegance*, leaving even its unparalleled *piety* out of the question.

Verse [Habakkuk 3:19](../../../kjv/habakkuk/3/19). ***The Lord God*****is*****my strength*** — This is an imitation, if not a quotation, from [Psalms 18:32-33](../../../kjv/psalms/18/32-33), where see the notes.
***Will make me to walk upon mine high places*** — This last verse is spoken in the person of the people, who seem to anticipate their restoration; and that they shall once more rejoice in the hills and mountains of Judea.
***To the chief singer on my stringed instruments.*** — This line, which is evidently a *superscription*, leads me to suppose that when the prophet had completed his short ode, he folded it up, with the *above direction* to the master singer, or leader of the choir, to be sung in the temple service. Many of the *Psalms* are directed in the same way. "To the master singer;" or, "chief musician;" to be sung, according to their nature, on *different kinds* of instruments, or with particular *airs* or *tunes*.
*Neginoth*, נגינות which we translate *stringed instruments*, means such as were struck with a *plectrum*, or *excited* by some kind of *friction* or *pulsation*; as *violins* and *cymbals* or *tambarines* are. I do not think that the line makes any part of the prophecy, but merely the *superscription* or *direction* of the work when it was finished. The ending will appear much more dignified, this line being separated from it.

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