Habakkuk 3:12

Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(12) Thou didst march.—Here the verbs are in the future, and are to be rendered accordingly.

Matthew Henry's Concise Commentary

3:3-15 God's people, when in distress, and ready to despair, seek help by considering the days of old, and the years of ancient times, and by pleading them with God in prayer. The resemblance between the Babylonish and Egyptian captivities, naturally presents itself to the mind, as well as the possibility of a like deliverance through the power of Jehovah. God appeared in his glory. All the powers of nature are shaken, and the course of nature changed, but all is for the salvation of God's own people. Even what seems least likely, shall be made to work for their salvation. Hereby is given a type and figure of the redemption of the world by Jesus Christ. It is for salvation with thine anointed. Joshua who led the armies of Israel, was a figure of Him whose name he bare, even Jesus, our Joshua. In all the salvations wrought for them, God looked upon Christ the Anointed, and brought deliverances to pass by him. All the wonders done for Israel of old, were nothing to that which was done when the Son of God suffered on the cross for the sins of his people. How glorious his resurrection and ascension! And how much more glorious will be his second coming, to put an end to all that opposes him, and all that causes suffering to his people!

Barnes' Notes on the Bible

Thou didst march the earth in indignation - The word "tread" is used of very solemn manifestations of God, (Judges 5:4; Psalm 68:8; of the procession of the ark, 2 Samuel 6:13. It is denied as to the idols, Jeremiah 10:5.) of His going to give to His own victory over their enemies Not the land only, as of old, but the earth is the scene of His judgments; the earth which was "full of His praise," which He "meted out" Habakkuk 3:3, Habakkuk 3:6 which contained the nations whom He chastened, the whole earth.

Thou dost thresh the heathen in anger - Not then only, but at all times unto the end, distress of nations and perplexity are among the shoots of the fig tree, which betoken that the everlasting, Luke 21:25-31, "summer is nigh at hand." Jerusalem, when it had slain the Prince of Life, was given over to desolation and counted like the pagan. It became the synagogue, not the Church; and so in the destruction of Jerusalem (as it is an image of the destruction of the world) was that again fulfilled, "Thou dost march through the earth in indignation, Thou dost thresh the heathen in anger."

Jamieson-Fausset-Brown Bible Commentary

12. march—implying Jehovah's majestic and irresistible progress before His people (Jud 5:4; Ps 68:7). Israel would not have dared to attack the nations, unless Jehovah had gone before.

thresh—(Mic 4:13).

Matthew Poole's Commentary

Thou, our God,

didst march, as the victorious Conqueror leading still thine armies, the tribes of Israel, through the land of Canaan, to subdue the remainders of thine enemies and theirs, and to give thine Israel possession of the Promised Land.

In indignation against them for their sins.

Thou didst thresh, break to pieces,

the heathen, the nation: devoted to destruction; these were cut in pieces by the sword of Israel.

Gill's Exposition of the Entire Bible

Thou didst march through the land with indignation,.... Not the land of Canaan, fighting against the inhabitants of it, dispossessing them to make room for the Israelites, whatever allusion may be to it; but the antichristian land, the whole Romish jurisdiction, and all the states of it, through which the Lord will march in wrath and fury, when he pours out the vials of it upon them; or this is desired, and prayed for; for it may be rendered, "do thou march through the land" (r), &c.; foreseeing and believing that he would:

thou didst thresh the heathen in anger; or, "do thou thresh" (s), &c.; these are the Papists, called heathens and Gentiles in Scripture, because of the heathenish customs and practices they have introduced into the Christian religion, Psalm 10:16 these are the nations that will be gathered together like sheaves of grain on a floor to be threshed; and when Zion the church of Christ, and Christian princes, will be called upon to arise, and thresh them; and the Lord by them will do it, namely, separate his own people from them, which are like wheat, and utterly destroy them, as chaff and stubble, Micah 4:12.

(r) "progredlaris", Van Till. (s) "tritures", Van Till.

Geneva Study Bible

Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

12. Thou didst march] In indignation thou marchest through the earth; thou dost thresh the nations In anger. As in former times “threshing” was performed by treading (Deuteronomy 25:4), the sense is: thou treadest down; 2 Kings 13:7; Job 39:15, comp. the figures Isaiah 63:1-6. The term “march” means to take great steps, to stride.

12–15. The Lord is come forth for the salvation of his people

The former verses have described the Theophany in itself and in its effects upon nature; now the outpouring of Jehovah’s indignation on the foes of His people is described.

Pulpit Commentary

Verse 12. - Thou didst march through the land in indignation; thou treadest the earth in fury. The mighty Judge stalks over the earth (ver. 6; comp. Judges 5:4; Psalm 68:7). It is a general statement, and not to be confined to the successes of Joshua and the destruction of the Canaanites. Septuagint, Ἐν ἀπειλῇ ὀλιγώσεις γῆν, with the alteration of a letter," Thou wilt bring low the land with threats." Thou didst thresh the heathen (nations) in anger; Septuagint, ἐν θυμῷ κατάξεις ("thou wilt break in pieces") ἔθνη. Jerome here renders the verb, obstupefacies; but elsewhere, as Isaiah 28:28; Hosea 10:11; Amos 1:3, he uses triturare which gives the best meaning. The kindred figure is found in Micah 4:13; Isaiah 63:1, etc. Habakkuk 3:12

Keil and Delitzsch Biblical Commentary on the Old Testament

In Habakkuk 3:12 there follows a description of the judgment upon the nations for the rescue of the people of God. Habakkuk 3:12. "In fury Thou walkest through the earth, in wrath Thou stampest down nations. Habakkuk 3:13. Thou goest out to the rescue of Thy people, to the rescue of Thine anointed one; Thou dashest in pieces the head from the house of the wicked one, laying bare the foundation even to the neck. Selah. Habakkuk 3:14. Thou piercest with his spears the head of his hordes, which storm hither to beat me to powder, whose rejoicing is, as it were, to swallow the poor in secret. Habakkuk 3:15. Thou treadest upon the sea: Thy horses, upon the heap of great waters." The Lord, at whose coming in the terrible glory of the majesty of the Judge of the world all nature trembles and appears to fall into its primary chaotic state, marches over the earth, and stamps or tramples down the nations with His feet (compare the kindred figure of the treader of the winepress in Isaiah 63:1-6). Not all nations, however, but only those that are hostile to Him; for He has come forth to save His people and His anointed one. The perfects in Habakkuk 3:13-15 are prophetic, describing the future in spirit as having already occurred. יצא, referring to the going out of God to fight for His people, as in Judges 5:4; 2 Samuel 5:24; Isaiah 42:13, etc. ישׁע, rescue, salvation, is construed the second time with an accusative like an inf. constr. (see Ewald, 239, a). The anointed of God is not the chosen, consecrated nation (Schnur., Ros., Hitzig, Ewald, etc.); for the nation of Israel is never called the anointed one (hammâshı̄ăch) by virtue of its calling to be "a kingdom of priests" (mamlekheth kohănı̄m, Exodus 19:6), neither in Psalm 28:8 nor in Psalm 84:10; Psalm 89:39. Even in Psalm 105:15 it is not the Israelites who are called by God "my anointed" (meshı̄chai), but the patriarchs, as princes consecrated by God (Genesis 23:6). And so here also משׁיחך is the divinely-appointed king of Israel; not, however, this or that historical king - say Josiah, Jehoiakim, or even Jehoiachin - but the Davidic king absolutely, including the Messiah, in whom the sovereignty of David is raised to an eternal duration, "just as by the Chaldaean king here and in Psalm 2:1-12 we must understand the Chaldaean kings generally" (Delitzsch), wince the prophecy spreads from the judgment upon the Chaldaeans to the universal judgment upon the nations, and the Chaldaean is merely introduced as the possessor of the imperial power. The Messiah as the Son of David is distinguished from Jehovah, and as such is the object of divine help, just as in Zechariah 9:9, where He is called נושׁע in this respect, and in the royal Messianic psalms. This help God bestows upon His people and His anointed, by dashing in pieces the head from the house of the wicked one. The râshâ‛ (wicked one) is the Chaldaean, not the nation, however, which is spoken of for the first time in Habakkuk 3:14, but the Chaldaean king, as chief of the imperial power which is hostile to the kingdom of God. But, as the following clause clearly shows, the house is the house in the literal sense, so that the "head," as part of the house, is the gable. A distinction is drawn between this and yeshōd, the foundation, and צוּאר, the neck, i.e., the central part looking from the gable downwards. The destruction takes place both from above and below at once, so that the gable and the foundation are dashed in pieces with one blow, and that even to the neck, i.e., up to the point at which the roof or gable rests upon the walls. עד, inclusive, embracing the part mentioned as the boundary; not exclusive, so as to leave the walls still rising up as ruins. The description is allegorical, the house representing the Chaldaean dynasty, the royal family including the king, but not "including the exalted Chaldaean kingdom in all its prosperity" (Hitzig). ערות, a rare form of the inf. abs., like שׁתות in Isaiah 22:13 (cf. Ewald, 240, b), from ערה, to make bare, to destroy from the very foundation, the infinitive in the sense of the gerund describing the mode of the action.

The warlike nation meets with the same fate as the royal house (Habakkuk 3:14). The meaning of the first clause of the verse depends upon the explanation to be given to the word perâzâv. There is no foundation for the meaning leaders or judges, which has been claimed for the word perâzı̄m ever since the time of Schroeder and Schnur. In Hebrew usage perâzı̄ signifies the inhabitant of the plain (Deuteronomy 3:5; 1 Samuel 6:18), and perâzōth the plains, the open flat land, as distinguished from walled cities (Ezekiel 38:11). Perâzōn has the same meaning in Judges 5:7 and Judges 5:11. Consequently Delitzsch derives perâzâv from a segholate noun perez or pērez, in the sense of the population settled upon the open country, the villagers and peasantry, whence the more general signification of a crowd or multitude of people, and here, since the context points to warriors, the meaning hordes, or hostile companies, which agrees with the Targum, Rashi, and Kimchi, who explain the word as signifying warriors or warlike troops. ראשׁ, the head of his hordes, cannot be the leader, partly because of what follows, "who come storming on," which presupposes that not the leader only, but the hordes or warriors, will be destroyed, and partly also because of the preceding verse, in which the destruction of the king is pronounced, and also because the distinction between the king and the leader of the army is at variance with the complex character of the prophetic description. We must take ראשׁ in the literal sense, but collectively, "heads." The prophet was led to the unusual figure of the piercing of the head by the reminiscence of the piercing of Sisera's head by Jael (Judges 5:26). The suffixes in בּמטּיו and פּרזו refer back to רשׁע. מטּיו, sticks, for lance or spears, after 2 Samuel 18:14. The meaning of the words is this: with the spear of the king God pierces the heads of his warlike troops; and the thought expressed is, that the hostile troops will slay one another in consequence of the confusion, as was the case in the wars described in 1 Samuel 14:20 and 2 Chronicles 20:23-24, and as, according to prophecy, the last hostile power of the world is to meet with its ruin when it shall attack the kingdom of God (Ezekiel 38:21; Zechariah 14:13). יסערוּ להף is to be taken relatively: "which storm hither (sâ‛ar, approach with the swiftness and violence of a storm) to destroy me." The prophet includes himself along with the nation, and uses hēphı̄ts with reference to the figure of the dispersion or powdering of the chaff by a stormy wind (Isaiah 41:16; Jeremiah 13:24; Jeremiah 18:17). עליצתם forms a substantive clause by itself: "their rejoicing is," for they who rejoice, as if to swallow, i.e., whose rejoicing is directed to this, to swallow the poor in secret. The enemies are compared to highway murderers, who lurk in dark corners for the defenceless traveller, and look forward with rejoicing for the moment when they may be able to murder him. עני forms the antithesis to רשׁע. Inasmuch as "the wicked" denotes the Chaldaean; "the poor" is the nation of Israel, i.e., the congregation of the righteous, who are really the people of God. To devour the poor, i.e., to take violent possession of his life and all that he has (cf. Proverbs 30:14, and for the fact itself, Psalm 10:8-10), is, when applied to a nation, to destroy it (vid., Deuteronomy 7:16 and Jeremiah 10:25).

In order that these enemies may be utterly destroyed, God passes through the sea. This thought in Habakkuk 3:15 connects the conclusion of the description of the judicial coming of God with what precedes. The drapery of the thought rests upon the fact of the destruction of Pharaoh and his horsemen in the Red Sea (Exodus 14). The sea, the heap of many waters, is not a figurative expression for the army of the enemy, but is to be taken literally. This is required by דּרכתּ ביּם, since דּרך with ב, to tread upon a place, or enter into it (cf. Micah 5:4; Isaiah 59:8; Deuteronomy 11:24-25), does not suit the figurative interpretation; and it is required still more by the parallel passages, viz., Psalm 77:20 (בּיּם דּרכּך), which floated before the prophet's mind, and Zechariah 10:11. Just as God went through the Red Sea in the olden time to lead Israel through, and to destroy the Egyptian army, so will He in the future go through the sea and do the same, when He goes forth to rescue His people out of the power of the Chaldaean. The prophet does not express the latter indeed, but it is implied in what he says. סוּסיך is an accusative, not instrumenti, however, but of more precise definition: thou, namely, according to thy horses; for "with thy horses," as in Psalm 83:19; Psalm 44:3 (אתּה ידך); cf. Ewald, 281, c, and 293, c. The horses are to be taken, as in Habakkuk 3:8, as harnessed to the chariots; and they are mentioned here with reference to the horses and chariots of Pharaoh, which were destroyed by Jehovah in the sea. Chōmer, in the sense of heap, as in Exodus 8:10, is not an accusative, but is still dependent upon the ב of the parallel clause. The expression "heap of many waters" serves simply to fill up the picture, as in Psalm 77:20.