ANNOTATIONS ON HABAKKUK

THE ARGUMENT

This holy Prophet being in extreme grief that God's own people should so abuse his patience, and run to the extremity of wickedness; he addresses his serious and sad complaint to God, against such cruel and cursed practices; and then upon God's answer turns his speech to tell the Jews in God's name; that in the present age wherein they lived, they should, (for the superlative sins of that stubborn and rebellious nation against the Lord and his law) see their commonweal destroyed by the Chaldeans. Afterward, he falls to wonder and admire that God would advance to height of dignity and empire, a nation so bitter, hasty, proud, violent, vicious, cruel, and insatiably covetous, as the Babylonians were; suffering them to be executioners of his judgments, and scourgers of his own people. And lest the godly, seeing the vision of these horrible and lasting troubles, should despair, this must be their comfort, that the just should live by faith. And therefore the Lord puts the Prophet, and every believer, upon the exercise of faith and patience, the chiefest cordials in every calamity, strengthening the heart to stay for the effect of God's justice, both to free his people, and to punish the enemy; which punishment upon the Chaldean enemy, for their manifold grievous sins, the Prophet from God does largely foretell. Lastly, the Prophet makes a wonderful prayer, celebrating God's mighty power in ancient deliverances, and terrible executions on enemies in former times, desiring that in the midst of the years God would revive his work, and in wrath remember mercy; and by faith, he triumphs even in the midst of desperate dangers and miseries, rejoicing in God, and expecting deliverance from them; and that the glorious God, who had shaken the Canaanites, would also shake the Chaldeans, bring his people to walk on their high places again. After he had done his prayer, he says, To the chief singer on Neginoth; that is, sing this song with an infinite lustiness and courage; for you shall see the power of God marvelous in Babylon; and then you shall return to Jerusalem: in this book, the Prophet expostulates with God, chap. 1. complains of the Chaldeans, and their sins, chap. 2. directs his prayer to God, chap. 3.

CHAPTER 1

{The burden} A prophecy, with express commission of God, denouncing threatenings and curses, Isaiah 13.1. Nahum 1.1.

{which Habakkuk} Of the notations of this name, and why it should be given him, as also, of his parentage and tribe, of his life and death, there are uncertain guesses, and groundless traditions, but no certain verity; but the argument and matter of his prophecy shows, that most likely he lived in the days of Josiah, or his sons, chap. 1.5,6. and chap. 2.8. and therefore that he is not that Habakkuk mentioned in the Apocryphal additions to Daniel.

{did see} That is, received from God in a prophetic vision, concerning whom is not here expressed, as usually it is in other Prophets, but it seems to be, first, against the Jews and wicked men, and oppressors, whom God will punish by the Chaldeans: and after, more at large against the Chaldeans, whom God threatens to destroy for their manifold sins.

Verse 2. {How long} It seems the Prophet before this had preached long, and had proof of the refractoriness of the people, of their contumacy and obduration in their sins, and seeing now no hope of better, but that things rather grew worse and worse, he burning with the zeal of God's glory, and hatred of their sins, withdraws himself from the people, and privately deals with God, and seeks remedy of him, complaining of their sins, and some way of God's so long patience in tolerating of them, without redressing it: he does not in cruelty so much provoke God to punish them, as he cries to God to amend them; and in his function he must be true and faithful, as to the people, and their salvation, so to God and his glory.

{shall I cry?} Lamenting, complaining, seeking to you for some way of remedy and redress?

{and thou wilt not hear} By chastisements, or some way else, to amend their manners, and abate the deluge of sin, which still increases through impunity, to your dishonor.

{cry out} He was much with God upon this point, somewhat like to the importunate widow; his righteous soul was vexed, as Lot's, 2 Pet. 2.8. Psa. 119.136. and no doubt but this was the common complaint of all the godly at this time.

{of violence} Either general against good men, or particular against the Prophet, Gen. 6.11.

{and thou wilt not save} And help, but hold still your peace, Psa. 50.21.

Verse 3. {Why dost thou shew me} Suffer them so to sin, and that in my sight, before my face: Jeremy was more passionate, too passionate, chap. 15.10. and chap. 20.14. etc. see 1 Kings 19.4,10,14.

{grievance} Among them, whereby they violently grieve, vex, and spoil one another, and specially the wicked so grieve the godly.

{raise up strife} As amongst themselves, one against another, so chiefly against those Prophets which reproved them: see Jer. 11.18. etc. and 12.6. and 15.10. Hos. 4.4. They could not, they would not endure their holy admonitions; see Prov. 39.1.

Verse 4. {The law is slacked} Neglected, trodden underfoot, has no authority or reverence among them, but is slighted, contemned, cast behind their backs: this shows that the Prophet is not thus passionate in any carnal respect, for any private and personal grievance, spoil or violence done to himself, but for the violation of God's holy law, and his honor thereby; the custom of wicked men is clean contrary.

{judgment doth never go forth} All judgment and justice is oppressed and suppressed, Isa. 59.4,6,7,9,14. None dare call for it, the wicked do so sway and domineer, and your great patience, O Lord, causes your law to be, as it were, disarmed of her terror, and to be of no strength or authority with these wicked men, and also to be no more publicly used.

{the wicked} Job 21.7. Jer. 12.1.

{doth compass about} If any good man be left with any spark of righteousness in him, he dare not come abroad, or be seen; or if he do, the wicked presently beset him round about, and, as it were, besiege him, that he dare not oppose himself against them, and their doings, Psa. 12.1,8. and 22.13. Isa. 59.15. They so prevail by reason of their multitude, of their credit and power, that justice suffers violence, and is not exercised with liberty and righteousness.

{wrong judgment proceedeth} Or, wrested, judgment. All the course of public justice is broken off, where remedy should be had, there the malady itself reigns; the tribunals and judgment seats are dens of thieves, instruments of oppression; see Psa. 94.20. Amos 6.3,12. and 5.7.

Verse 5. {Behold ye} God's answer to the former expostulation; or, his answer in the mouth of his Prophet, foretelling their speedy destruction; that God by the wonderful administration of his providence will beat back their violence, and repay it with another violence, the violent invasion of the Babylonians.

{among the heathen} Seeing you will not learn in God's school, out of his sacred mouth.

{and regard} Thus he would awaken their sleepy souls, by this repetition to their attention.

{and wonder} Thus he would raise them up to admiration and marvelous astonishment, and that at the horribleness of the judgment following, seeing they would not be gently tutored in God's school, but had now rendered themselves intolerable, unsufferable any longer to God or good men; and therefore it was high time now that such a judgment should fall upon them.

{a work in your days} They had been often warned of God's vengeance, but they put off the evil day, and God's patience so lulled them in security, that they began to deride the Prophets, Isa. 28.15. Jer. 5.12,13. and contemn God's judgments: they are told therefore that even in their days the judgment should come, it should be no longer delayed, see Joel 1.15. Ezek. 7.5. etc.

{ye will not believe} You would not believe my words, and my Prophets, neither shall you believe this judgment; incredible to you was the one, and so incredible shall be the other, it shall exceed all belief: yet both shall prove true, and you shall find and feel this latter to be so, to your amazement and astonishment. This whole verse Saint Paul cites, Acts 13.41. yet with some variation, and somewhat following as may seem the translation of the LXX, even where it varies from the Hebrew text, as in the second word. And the Apostle makes use of it to his present purpose, and applies it to those judgments that should befall the Jews for their contempt of the preaching of the Gospel in his time.

Verse 6. {Lo, I raise up the Chaldeans} He begins to declare that incredible judgment, and nominates the very thing in particular, he dwells no more upon generals, the Chaldeans are the men that should fight under his banner, by his secret instinct, and be his executioners of this judgment.

{that bitter and hasty nation} See Isa. 5.26. etc. God that can bring light out of darkness, and good out of evil, can make good use of the sins of men, use them to a good end, to the accomplishment of his just judgments.

{which shall march through the breadth} Heb. breadths, so terrible shall they be, and without fear spread over all the land; nothing shall withstand them, Jer. 25.38.

Verse 7. {Their judgment, etc.} Or, from them shall proceed the judgment of these, and the captivity of these. They shall receive no law, nor assistance from any; their reason and lust is their will, and execution is in their power. Or, from the Chaldeans shall the judgment and captivity of those sinful Jews proceed; and so they shall be paid in their kind, with violence for their violence.

{dignity} Or exultation, or deportation and captivity; or burden, as some translate the word.

Verse 8. {swifter} Though the Chaldeans be far off, yet speedily and swiftly shall they come.

{Leopards} See Hosea 13.7. Jer. 5.6.

{fierce} Heb. sharp.

{evening wolves} That want their prey all the day, and are so at that time the more fierce and ravenous. See Zeph. 3.3. Jer. 5.6. Psal. 104.20. Jer. 39.5. Ezech. 22.27.

{spread themselves} Being many and numerous.

{as the eagle} Jer. 4.13. and 48.40. Lam. 4.19. Dan. 7.4. 2 Sam. 1.23. Job 9.26.

Verse 9. {for violence} Or the prey, see that chap. 1.2.

{their faces} Or, the supping up of their faces, etc. Or, their faces shall look toward the east. Heb. The opposition of their faces towards the east they shall overthrow, and dissipate all whatsoever shall come against them, as this tempestuous wind does. See Jonah 4.8.

{as the sand} See Gen. 22.17. Josh. 11.4. This similitude is often used in Scripture.

Verse 10. {And they} Heb. he; the king Nebuchadnezzar.

{at the kings} To wit, at the kings of the Jewish people, as king Zedekiah, 2 Kings 25.10. And at their confederate kings and princes, 2 Kings 25.6,7.

{heap dust} Make mounts and ramparts. Peradventure he means to show the easiness of the conquest, as if the Chaldeans should do it as it were in a pastime, as little children do make trenches and forts in their dirt. Thus the Prophet leaves them no hope of escaping, that they might thereby be humbled, and repent, or else left the more inexcusable.

Verse 11. {Then} When Nebuchadnezzar's greatness is come to the height.

{shall his mind} Heb. Wind; that is, his felicity.

{change} He shall be drunk with his victories, felicity, and prosperity, that shall so alter and change him, as to deprive him of that seeming modesty, and reasonable carriage, which he used before, and puff him up above mortality. Or, he shall leave off foreign expeditions, and further conquests; think rather to enjoy the felicity he had already achieved. But his felicity shall then also change, Dan. 4.30. Thus the Prophet begins to comfort the elect and faithful ones among his people, with foretelling the issue and downfall of this their mighty and mortal enemy, that so they may hope for an end of their miseries procured by him.

{offend} Thus his prosperity should lift him up to make way for his downfall. Thus God's secret providence, and judgments do work.

{imputing, etc.} Thus sacrilegiously robbing God of his honor, and ascribing his victories, even over the Jews, and their God, unto his idols, which provokes God to take his own, and his people's cause into his own hands, to his ruin, Jer. 25.14. And thus inconstant will that potency be which is set upon the vanity of idols, whereby the Prophet comforts the faithful, that God will also destroy the Babylonians abusing this victory, and becoming proud and insolent, attributing the praise hereof to their idols. See the five first chapters of Daniel.

Verse 12. {Art not thou from everlasting?} The Prophet's words to God, in his own name, and in the name of the godly, triumphing in God, and gloriously boasting, as it were in, and by their faith in him, and in the assurance that he is their God by covenant; and therefore they shall be safe and be happy, notwithstanding all these sharp chastisements. The interrogation is stronger than a single asseveration. And he converts his speech to God, not to wicked men. It were in vain to contend with them. But then best may we oppose their blasphemies, and courageously contend with them, when we first make good this covenant between God and us, and firm our faith in it. Then may we outbrave their carnal boastings with our spiritual boastings and rejoicings.

{from everlasting the LORD our God?} Eternal in yourself: and for many ages of old by covenant our God. Thus they remember themselves of the gracious covenant, not newly made with them, but four hundred years before their ancestors came out of Egypt. And they have found in all ages and generations how faithfully God has still kept his covenant: and by this they strengthen their faith in their present extremities.

{mine holy one?} The only sacred deity which I adore; him whom I only acknowledge to be holy amongst all other gods, which are but impure idols that pollute the soul. And I one of your holy ones, by your gracious adoption; and so under your safe and blessed protection.

{we shall not die} Thus he and they raise up themselves as conquerors over these calamities. They are under God's tuition, therefore they cannot perish. God's defense, and their safety, are things that cannot be separated. All the defense that all the world can give, cannot give this assurance. But they know that death itself shall not destroy them, 1 Cor. 15.54. etc. but be their outgate to perfect felicity. And God's Church shall ever be preserved in this world by his power; the gates of hell shall not prevail against it. Your Church cannot perish seeing it is joined to you, who are everlasting, by a covenant, which imports communication of grace, life and glory. See Psalm 102.28. and 118.17. Lam. 5.19,20. Mat. 22.32. Thus faith gloriously triumphs in the midst of afflictions, resting upon God's covenant of life, and quietly submitting to his chastisements in the meantime. Here the Chaldee paraphrase substitutes these words instead of the former, holy in the works of faith, referring them to God.

{thou hast ordained them for judgment} It is true that you have established that great empire to punish your Church, 2 Kings 19.25. Esay 10.5,6,7. but not to destroy it, as it endeavors to do by an extreme tyranny, contrary to your nature and will: what the Chaldean does in his time, it is by your permission, and wise and holy secret providence and guidance: we are not wholly left to his lust and pleasure. This holds up our hope against despair, and gives us light in this dark night of afflictions, and is our buckler against all temptations, that you will order all for our good, for our chastisement, though in truth for his judgment.

{mighty God} Hebr. rock, Deut. 32.4. He and his counsel change not in all the changes of the world, but remain firm and stable, as a rock. In him is strength, Isa. 26.4. and 28.16.

{established} Hebr. founded, grounded him, for perseverance, and continuance in this to the end.

{for correction} This is the end why God used so sharp a whip as the Chaldeans, yet did moderate it by his secret providence. All is not to destroy his people, but to correct them for their sins, and to amend them.

Verse 13. {Thou art of purer eyes} The Prophet lays this down for a principle, as according with the nature of God. And this he makes his stay and prop in this conflict and temptation following: takes this for granted. So Jer. 12.1. And this must curb his turbulent affection, so ready to expostulate the matter with God.

{wherefore lookest thou?} Patiently, without punishing it? He does not impiously deny God's providence, as the man, Job 22.12,13,14. Psal. 10. verse 11. and 73.11. and 94.7. He does not ascribe all to fate, or fortune. He speaks as flesh and blood would prompt to him: he speaks doubtingly, and conflictingly: he contests rather with himself, than with God, he complains rather of himself, than of God, still sticking to this principle of piety, That God governs the world, and that God and his justice cannot be divided asunder; he righteously governs it, though our blind eyes cannot see it to be so, nor could he satisfy himself and his doubts therein.

{treacherously} Isaiah 21.2.

{wicked} The Chaldeans, who are unjust in oppressing your people, who never offended them, and are inordinate in the execution of your judgments, which they do not regard; and are more wicked than those whom you punish by them. This stumbled the Prophet: he would fain be resolved in it. See Job 21.7. Psal. 37.1. and 73.3. Jer. 12.1.

Verse 14. {And makest men as the fishes} Have you forsaken nations, and states, like fishes, and such like beasts, which are his that can first take them, and so as a prey devour one another? Thus he proceeds in his complaint, conflict, and expostulation, secretly wishing that God would stop these floodgates of sin, and curb the rage of these outrageous men.

Verse 15. {They take up} The Chaldeans thus deal with all promiscuously, with good and bad alike, inhumanly with God's people, as well as with others, violating all laws by their unjust tyranny; yet in all this hesitation, and temptation, wherein he wrestles so strongly, he still makes his address to God for redress and remedy: he acknowledges God's hand in all this, and applies himself to God, to unloose these knots, to help him out of the briars of these perplexities, and his own foolish and absurd imaginations, that he might be able to see God's straight steps in these crooked paths: his order in these confusions. Atheists and blasphemers do otherwise.

{therefore they rejoice} Glory in their mischiefs, triumph in their tyrannical exorbitances, and you suffer them. This was his wonderment and amazement.

Verse 16. {Therefore they sacrifice} Instead of acknowledging all their greatness to come from God, and giving him thanks, and serving him, they attributed it to themselves, and to their industry, understanding, and valor. See Esay 10.7,13. and 45.4,5. and chap. 37.24. etc. They sacrilegiously rob God of his honor, and would deify themselves; they suffocate, stifle, and extinguish the right knowledge of God, and put themselves in his place, arrogating that to themselves which is only due to him. They pretend much to their idols, verse 11. yet in issue they reduce all to themselves. And most do so now in these days: generals in wars magnify themselves and their own parts, though for show sake they appoint and solemnize thanksgiving days to God. And private men in their own affairs are not free of this fault.

{their portion is fat} Thus their prosperous successes do blow them up, and infatuate them, Prov. 1.32.

Verse 17. {Shall they therefore} Shall the Chaldean always do so? How long will you suffer it? Will you, O Lord, suffer them, after so many faults and impieties, both against men, and against you, to enjoy their oppressions, and endlessly continue in them?

{empty their net} And spread it anew to take more preys, that their successes past shall egg them on, and make them more eager for new exploits.

{to slay the nations} See Jer. 25.9. Ezek. chap. 25. etc. And you not stop them, but suffer them still to go unpunished. Hitherto his complaint and expostulation.

CHAPTER 2

{I will stand} Heb. I did stand. The Prophet was deep in doubts, swallowed up in a gulf of temptations, as if the world were ruled by chance, by fate, or by fortune, and no wise guided by God's providence; and he could find out no issue to rid himself out of this perplexity. But here he begins to recollect himself: and he speaks not in his own person only, but in the person of all the godly: he represents their like affections, and conditions. And he says, I will stand; and after again, set me, importing his settled resolution, and constant purpose so to do. And the case did so require it, a case of so difficult inquisition, and so great consequence. The phrase is taken from watchers, which were in strong and guarded places, as Esay 21.6,7,8. The meaning is by prayers, meditations, and lifting up of my mind, I did desire of God some prophetic revelation, whereby I might be taught how to answer to that which profane and weak persons might oppose against God's providence, which does so far favor those wicked Chaldeans.

{my watch} And after, tower or fenced place. He relates not to his prophetical office, nor yet to the Word of God immediately, but to the recess of his own careful and anxious mind, to bethink himself, and cast about every way: and he settles upon that which follows.

{and will watch} This is his resolve. He will be attent, he will be as a watchman or scout; and that is a vigilant and careful office: he must be quiet, and silent, and watch when others sleep, and not disturbing any without great cause: and he must be perseverant, without wearying. See Isaiah 21.6,7,8.

{to see} And hear: all his senses must be employed, and all little enough in this case.

{what he will say} Not what the adversaries will object in this case, and calumniate; they will be openmouthed enough; nor what the world will say, what will be the dictate of carnal reason, the sense and censure of flesh and blood, the speculations and imaginations of man's brain, the judgment of his heart. Nor what Satan will suggest. All these will multiply distractions, and heap up confusions in the soul. And they that yield up themselves to them, undoubtedly and worthily perish in them. But I will see what he will say, Psal. 85.8. I will rise up above the world, I will renounce the judgment of man, I will break through these snares of Satan, And in my mind resolve to see what God will say unto me, in this point. He and his Word shall be all in all unto me. And indeed this is the only way, there is no other remedy to these temptations; this is the way we must fight against them. God's Word will be as a ladder, as wings to raise us up aloft above the world, that from such a height we may the better discern and judge of the passages here below. Let that obtain its authority with us, and we wholly depend upon it, and this will suffice us abundantly; nothing better for us than so to do.

{unto me} Or, in me. Or, God would speak unto me; namely, by inward revelation. See Hos. 1.2. that I might answer to the people in God's words.

{and what I shall answer} Then I can, and not till then. When I have heard the voice of God in his Word, I shall be then and thereby sufficiently instructed what to answer in this intricate perplexity.

{when I am reproved} Or, when I am argued with. Heb. Upon my reproof or arguing. And also upon that denunciation, Chap. 1.5. etc. These reproofs are the assaults of Satan, the blasphemous speeches of wicked men, and our turbulent passions that rise up in us, and are our own tempters. The sum of all is, that no judgment can be made of God's providence in the government of the world, but by the light and verdict of God in his Word. Unless we subject ourselves wholly to him, rashness and arrogancy will blind us, and lead us into the ditch. See Psalm 73.17.

Verse 2. {And the LORD answered me} God's answer to the last expostulation and complaint. God in time will not fail to answer and succor his thus waiting on him.

{write} This relates to his prophetical office, and is for the use of the Church, and the edification of it.

{the vision} Even that admonition which hereafter follows; and that sentence against the Chaldean, which from thence is denounced against him for his sins, to the end of the chapter; which sentence is satisfactory to the Prophet's grievance and complaint in the latter part of the former chapter. Yet some upon weaker grounds extend and expound the meaning thus; I have not yet taken away the gift of prophecy from my people, by which I will cause you to know not only such accidents as do trouble them, but also what shall happen until Christ's coming, which is called the end of the time of the Law. See Dan. 10.14. Or thus, the matter of this vision is not to take effect presently, but in God's due time.

{plain upon tables} See Esay 8.1. etc. and 30.8. as Deut. 27.8. in great characters, that at the first view with one blench of the eye a runner may read it. So plainly must this be written, that there might remain no doubt or difficulty in the meaning and truth of the vision: and the matter of it be the more memorable, remarkable, and regardable.

Verse 3. {yet for an appointed time} We must wait and hope: God will try and exercise our faith and patience. We are too hasty and hot upon the execution and accomplishment. But God must have liberty left him to delay and defer it to his own time, and we must depend upon his power and pleasure.

{but at the end it shall speak} It shall be sure, though slow, experience shall prove it: meanwhile we must not mistrust the truth of it.

{though you tarry} And yet in the end of the verse it will not tarry. The meaning is, though it seem to tarry in our hasty expectations, and God seem slow, yet it does not tarry at God's time; nor is he slack, Heb. 10.37. 2 Pet. 3.9. We must not tie God to our rules, nor regulate him by our moody passions, but give that honor to his Word and promises as absolutely to rest in them, knowing Truth itself will be sure to complete the truth of them. And this indeed is the true nature of faith. We have need of patience, Heb. 10.36. We must not cast away our hope.

{surely come} Heb. 10.37.

Verse 4. {Behold his soul} He is not right and upright, who lifts up himself, and seeks to shift some other way; to strengthen himself and gain safety and security by some other means. He shall miss his end, and be broken in his enterprise; he shall never be safe and quiet; he does but torment himself in vain. The LXX and Heb. 10.38. thus; My Soul shall have no pleasure in him: wherein the Apostle is rather an expositor, than a translator, not tying himself to the terms of a translation.

{But the just shall live by his faith} This faith in God, his Word, and promise is the only true port and haven wherein he may safely and securely anchor himself, against all the storms and tempests formerly mentioned. See Esay 30.7,15. and 7.4. and 28.12. It is not the inherent fidelity and integrity of his own heart and conscience that does it; but this faith in God, emptying himself of all mundane means, helps, and strengths, and trusting only by his faith to the faith of God in his Word and promises; this man shall live by it, and live too eternally, for otherwise all the blessings of this life were but poor things in themselves, if they related but to this short life only: but these blessings are pledges and pawns of eternal life to the faithful. This text is famously alleged in the New Testament, Rom. 1.17. Gal. 3.11. Heb. 10.38. St. Paul extends the meaning from this life to eternal life, and argues from eternal life to justification, because they two are things ever conjoined, never separated; and that both are freely by faith, without the works of the Law. He proves there is no justification by the Law, or our works of the Law. And therefore it must be revealed in the Gospel, and be by God's sole mercy, and so by faith believing it: as he proves out of this testimony of Habakkuk. And in the Epistle to the Hebrews we are exhorted not to cast away our confidence of heaven, and of our reward there, but patiently expect the receiving of it, forasmuch as the just in this world do live by faith, which shall cease when fruition comes instead of it. And thus in this verse the Prophet opposes the fact of the proud hypocrite, to the act and office of the just in those troublous times. Some make the former part of the verse to relate to Nebuchadnezzar's person, and his lifting up himself, Dan. 4.30. And others render the sense of the whole verse thus; the remedies against these calamities of the Church, is not to seek out places to secure themselves from God's hand, as the Jews did, when they went into Egypt, and other places, and there perished, nor much less to separate themselves from the communion of the Church by apostasy: these are only damnable errors of carnal sense, which God reproves. But good souls having no other help, shall by a lively faith in God be maintained in the true spiritual life, which is the conjunction with God, and the feeling of his grace; and shall be defended from anything which may hurt their salvation.

{his faith} The particle his is omitted in the Apostle's citations, Rom. 1.17. Gal. 3.11. Heb. 10.38.

Verse 5. {yea also} Or how much more.

{he} The Babylonian, of whom he complained, Chap. 1.12. etc. He shall be punished; and so the Prophet's grievance satisfied and God be seen justly to govern the world.

{transgresseth by wine} The Babylonian's sins for which he is sentenced; drunkenness, pride, and insatiableness: or he is drunk with pride, and insatiableness. Others thus; if I blame my people, that think to save themselves by their cunning, how much more shall I condemn the Babylonians, who drowned in pleasures, and made drunk with prosperity, do boldly contemn my threatenings? He seems to have relation to Belshazzar's drinking feasts, Dan. 5. Or to the taking of Babylon in a night of great dissoluteness, Isai. 21.5. Jer. 51.39.

{who enlargeth his desire as hell} Prov. 27.20. and 30.16. The Babylonian has been inflamed with an unsatiable desire and ambition. See Esay 5.14.

{but gathereth to him all nations} Brings them into his subjection, and makes a prey of their goods, Isai. 10.13.

Verse 6. {shall not all these} People whom he gathered and heaped to himself. Here his punishment begins, and not in the former verse.

{take up a parable} They shall taunt him with tart and bitter jests and scoffs, mock him, deride him. See Esay 14.4. Jer. 24.9. 2 Chr. 7.20. Such taunts are lawful where the case and cause deserves it.

{and say} It is in the singular number, he shall say, rather the taunter, or happily the just man that lives by his faith; ver. 4. And thus faith triumphs aforehand; the nature of it being such as is described, Heb. 11.1.

{woe to him} Or, Ho he, which best agrees with a scoff. The many sins of the Babylonians are reckoned up again, their unsatiable ambition, covetousness, bloodiness, tyranny, inhumanity, riot, luxury, idolatry; as the causes of God's judgments against them.

{that increaseth} Conquering unjustly, and spoiling other nations, that he had no right to.

{How long} Signifying that all the world shall wish the destruction of tyrants; and that meanwhile they are endured with much grief and irksomeness, as the troublers of the world, the perverters of all order and justice, by their ambition, covetousness, and oppression. And nature itself dictates so much unto them, that they cannot still continue so to do, it must have an end. And all this though we see it, and say it of others, yet we cannot see it, and say it, in, and of ourselves, in cases that are alike, so blind are we at home, though quick-sighted in other men's sins.

{thick clay} Namely with earthly riches, the desire of which is the soul's ensnaring, or a burden which overcomes and smothers him alive. See 1 Tim. 6.9,10. They burden him, and make him a burden to himself.

Verse 7. {shall they not rise up?} That is, the Medes and Persians, that should destroy the Babylonians, Jer. 50. and 51. Esay 13,14,21. chapters. The interrogation adds to the undoubted certainty of it.

{suddenly} Though they thought themselves so safe and sure, that no sudden mischief could possibly befall them, but that they might timely withstand it.

{bite thee} A phrase taken from hunting dogs.

Verse 8. {Because thou hast spoiled} Another cause of God's just judgment upon the Babylonians: and that by way of retaliation; see Esay 33.1. Jer. 25.12,14. Mat. 7.2. Apoc. 13.10.

{all the remnant} Among the nations which thou hast spoiled; or the remnant of the nations which thou hast not touched.

{blood} Heb. bloods: implying multitudes of bloody actions.

{and for the violence of the land} Or, oppressing the land, ver. 17. the violent oppression thou didst bring upon all the world.

{of the city} Babylon, that used the violence, or Jerusalem specially; and other cities that suffered and endured the violence.

God the just Judge of the world will in his time take due vengeance on all such men, on all such kingdoms. Psal. 94.1.

Verse 9. {Woe to him that coveteth} Or, gaineth an evil gain, Jer. 22.13. Another cause of the judgment.

{to his house} To increase and establish his estate, so that he might be out of all danger: so to enrich and settle himself, and his posterity. But this evil covetousness, and wealth so evil gotten, shall prove evil and pernicious to him, and his house; as the next verse does further avow.

{his nest on high} Thus wealth puffs up with pride, and security; they make their riches their strong castle. See Psal. 49.5,6. and 52.7. Prov. 13.8.

{delivered from the power of evil} Heb. palm of the hand; alluding to that, Gen. 11.4. Thus riches do intoxicate him.

Verse 10. {Consulted shame to thy house} Instead of advancing and setting it up, see Prov. 11.28. and 22.16. Eccl. 5.12,13,14. He speaks here to the Babylonian; signifying that he, and so the covetous man in general should thus speed; the glory they hoped for, God shall turn to their shame: their consultations, and agitations, and machinations, wherein they were so active and industrious, day and night, shall have no better end.

{by cutting off so many people} Though the Babylonian by this means thought to gather wealth, to raise his name, to become glorious, being so victorious; and that it was impossible it should prove otherwise; yet for all this his hopes should be frustrated and he should reap shame in the end.

{sinned against thy soul} God shall return the evil upon thine own head. Thus wicked men hurt themselves most in hurting others.

Verse 11. {For the stone shall} As it were to witness that thou hast built thy house with violence and rapine.

{and the beam} Or, piece, or fastening. Heb. The fragment: or fastening in brick wherewith they ordinarily built their houses in Babylon, with timber among it; Gen. 11.3. Others the mortar; which comes almost to the same sense.

{answer it} Or, witness against it: he may seem to allude to responsories; as in choirs, and music; so the stone and timber shall answer one another, every part of the building accord; and bear concord in this, that it was built in blood; and that woe and shame shall be to him therefore.

Verse 12. {Woe to him} This may be the cry and answer of these senseless creatures: when the Prophets of God, and God himself by their cries, admonitions and threatenings could not be heard. See Luk. 19.40.

{with blood} Heb. bloods. See Jer. 22.13. Ezech. 24.9. Nahum 3.1. Covetous cruel men suck the blood of the poor by their oppressions.

Verse 13. {It is not} Who can make any question but that the ruin of Babylon, to the foundation, and increase of which, so many nations, for so many ages, had contributed their labor, is a singular work of God's vengeance. And that it is a righteous judgment of God, that such a people should so toil, tire, wear and weary themselves, for their vain and worldly greatness, and should so perish in it, and with it. God will have his turn; his hand shall be in it; that such men as will so labor to be rich, with an evil conscience, shall lose the fruit of their labor, though they had all the world on their side.

{in the very fire} Jer. 51.58.

Verse 14. {For the earth shall be full with the knowledge of the glory of the LORD} Or, by knowing the glory of the Lord, by the just and powerful punishment of his enemies. God's glory was clouded and darkened before, when his people, holy city, and Temple, were destroyed by the Babylonians: the knowledge of him, and his glory was then obscured and lay hid. But when he shall destroy Babylon, and take vengeance on it, for his people's sake; then shall the knowledge of him, and of his glory be openly known, and fully manifested. Psalm 9.16. Then it shall be clearly seen that he governs the world; and is the just Judge of it. Psal. 58.11. and 9.8. That place Isaiah 11.9. mentions the knowledge of God in general, omitting this particular of his glory: and that has reference to the abounding knowledge of God in the days of the Gospel, more than in the time of the Law, whereof, see Jer. 31.34. Joel 2.28. 1 John 2.27. Heb. 8.11.

{as the waters} Most abundantly. See Esay 48.18. and 8.7,8.

Verse 15. {Woe} Another cause of God's judgment upon Babylon.

{to him} To the King, or Kings of Babylon, speaking of the Empire.

{that giveth his neighbour} His fellow kings, or neighbor princes and confederates.

{drink} In such manner as follows. The whole speech is metaphorical, or allegorical.

{that puttest thy bottle to him} This may be understood in the proper sense, of the dissoluteness of the Babylonian court; in the which they did filthy and dishonest acts. Or, rather figuratively of the dishonest practices, by which the Babylonian drew in other princes and nations for to join with him in his wars, upon hopes of sharing in the victories, spoils, and prey, or upon other fair pretenses bringing them to the same desires with him. Some translate it, not bottle; but thy heat, or thy wrath, or anger.

{and makest him drunk also} With the like covetous and ambitious desires.

{that thou mayest look on their nakedness} Fail them in the end, and spoil them, and bring them into ignominious slavery.

Verse 16. {Thou art filled with shame for glory} Or, more with shame, than with glory; abusing thy glory to thy shame. Or, exposing others to shame, to augment thy glory; not much heeding their shame, that they have sustained, for thy sake, so it may serve to the furtherance of thy glory.

{drink thou also} Of the cup of God's wrath, Jer. 25.26,27. Bear thou the same judgments.

{uncovered} Be a shameful spectacle, uncircumcision was counted opprobrious among the Jews.

{spewing} A term taken from drunkards' feasts; which do spoil the most adorned and beautiful places. The meaning is, God's judgments shall carry thee into most unworthy and infamous acts, Jer. 51.57.

Verse 17. {For the violence of Lebanon} As he that fells trees in a wood is oftentimes crushed by them: so thy oppression and violence will cause thy ruin. See Esay 14.8. Ezek. 31.16. Or, rather thine enemies shall hunt, pursue, and take thee, as the hunters in Lebanon with all eagerness and violence hunt the wild beasts. So that the violence which the Babylonians used against the Jews, and Jewry should be requited with like violence used by their enemies against them. The meaning of the words is obscure. Of Lebanon, see on Zechary 11.1.

{and the spoil of beasts which made them afraid} This likewise is obscure, and subject to various senses. The most likely is this, that as oft times wolves and other ravening beasts are surprised in the greatest heat of their slaughter; which blinds them; and they terrified thereupon; so the like shall happen to thee.

{violence of the land, etc.} See on verse 8.

Verse 18. {What} Here is another cause of God's judgments upon Babylon: and withal a close intimation that all these judgments denounced against Babylon shall come, not from vain images, and imaginary deities of the heathens; as their Nemesis, or Astraea; but from the true Jehovah, the Lord God of the Jews, dwelling in his holy Temple.

{profiteth} A scoff at the Chaldeans' vain confidence in their idol. It profits neither itself, nor its worshippers; but fails them, and deludes them, with a false expectation of help by it.

{that the maker thereof} What deity can the maker and graver bring to such materials? What deity can arise from the handicraft of man? He can grave the metal, wood, or stone; but cannot change the nature of them. It is still but a graven image, and no more.

{teacher of lies} Idols are so called, Jer. 10.8,14. Zach. 10.2. because that according to the opinion of idolaters, they are remembrances, and visible documents of an invisible deity: and in the meantime, they cause man's mind to go astray from the true and saving knowledge of God, revealed in his Word, imprinting false opinions of God in him; bringing him down to sensible things; and not raising him up to spiritual ones. See Isaiah 44.10,20. Men herein so bewitch and blind themselves with false and foolish imaginations, as if purposely they meant to deny their own reason and understanding; their prejudicate opinion, false fancy, and mere illusion must prevail against it. See Isaiah 40.18,19,20,21. and 44.18,19,20. Yet Papists call them laymen's books.

{the maker of the work} Heb. the fashioner of his fashion.

{trusteth therein} A prodigious error, a stupendous stupidity, to give divine worship, to put trust, and affiance for help, and succor, in the workmanship of his own hands. Ps. 115.8. and 135.18. Jer. 10.14.

{dumb idols} It is but metal, stock, or stone still; it cannot speak: the workman with all his skill cannot change the nature of the stuff and matter, whereon he works. Psalm 115.5. and 135.15,16,17. Jer. 10.6.

Verse 19. {Woe} He sharply inveighs against this blockishness in man to have such conceits of blocks; as if any divine virtue lay hidden in them. It is but wood, but stone still, for all that.

{Arise} To help me. See 1 Kings 18.27. Thus prayer proper to God, they exhibit to idols.

{it shall teach} That is, counsel and direct thee. Though otherwise it be a teacher of lies, yet itself shall suffice to teach thee this, that it is dumb and senseless. There needs no other; there can be no better teacher. But they are bad scholars, their superstition sets them a madding.

{Behold} Calls them to consider; to show themselves men; and to see the gross cozenage of Satan.

{laid over} Foolish idolaters think the better of their idols, if they be finely garnished. Papists have finer clothes for their images on their greatest festivals.

{no breath} See what they are within, Psalm 135.17. Look to that.

Verse 20. {But the LORD} Opposing the true God, and the worship due to him, to those false idols, and the trust put in them. Having overthrown the error, he then establishes the truth.

{is in his holy Temple} Not included in images: neither was there any image made of him in his Temple. But such manner of worship in types and ceremonies, as his holy Word and Law warranted and prescribed; expressly forbidding images, Psal. 11.4. Deut. 4.12.

The meaning is, he lives and reigns in heaven, in glory; and is present in grace and Spirit in his Temple; and it is fitting that all the world should submit to him, in all humility. Thus he shows the Church's happiness and duty in these troublous times; by meditation of God's presence, and glory; thereby comfortably to expect deliverance in his time, and meanwhile to possess their souls in patience.

{let all the earth} Heb. Be silent all the earth before him, Zeph. 1.7. Zech. 2.13. Though all men rage against him, yet he can soon silence them. Psal. 2.1,2,3,4,5. The Jews therefore should fear nothing; for all the fury of their enemies; but know they are safe under his protection; and in silence submit to his power, and judgments; and subject themselves to him in patience, and obedience.

CHAPTER 3

Verse 1. {A prayer} He prays himself; and instructs his people to pray unto God: and so herein prescribes them a form of prayer: set forms not unlawful. Herein he sets forth God's glorious greatness, and wonderful acts; against his enemies, and for his Church. Whereupon he concludes with the triumph of his faith in the midst and height of all afflictions.

{of Habakkuk} For himself, and the people; for them it was penned; that thereby they might preserve and exercise their faith and piety, in the times of their captivity and misery; and not fall away to heathenish superstitions.

{upon Shigionoth} Or, according to variable songs, or tunes, or musical instruments, called in Hebrew, Sigionoth. The meaning of this term is not certainly known. See Psal. 7.1. Heb. wandering or ignorances.

Verse 2. {O LORD, I have heard thy speech} Heb. Thy report, or, thy hearing. Namely, thy voice in the precedent prophecy concerning the ruin of the people, and the ruin of Babylon.

{and was afraid} At the threatenings of such grievous judgments. See Esay 19.16. Amos 3.8. This is a sign of humiliation and penitency: as not to fear God's threatenings in his Word is a sign of atheism and infidelity.

{revive thy work} Or, preserve alive. Continue thy Church, and thy work of grace in thy Church. See Esay 45.11. Though they seem destinated to death and destruction, yet revive the state and being of thy Church and people. And this he calls God's work in a singular and eminent way. Esay 60.21. and 61.3. The works of his wisdom, mercy, goodness, is more seen in his Church, than in the creation of all the world besides.

{in the midst of years} During the seventy years of captivity; which is the midst of years between two equal compasses of 490; so many being before the 70 from Samuel to Saul the first king, and so many after the 70 till Christ's death and resurrection who is the Prophet, Priest, and King eternal of his Church. Thus some. Though others much rather forbear that partition of the midst of years, between two four hundred and nineties, as less warrantable: contenting themselves with this, that when the years draw near, as Aquila has it; in a fit time of his appointment; even in the midst of those troubles and years of troubles (in the captivity specially) God would preserve alive his Church, and revive his work of grace in it; and not take it away, as it were in the flower of her age, coming on towards maturity at the coming of Christ. LXX very corruptly thus, in the midst of two beasts; whence the erroneous opinion sprang, that our Savior was born between an ox and an ass.

{make known} To thy Church, and others, by thy Word, and works; let it be actually seen, that it is thy work; and leave not off thy work in the midst, before thou hast brought it to perfection.

{in wrath} Thou art justly angry for our sins. Thus he makes confession: and yet this wrath relates rather to the sins, than to the persons of his faithful people; and shows rather their sense and apprehension, than his affection, who corrects them as a father for their good.

{remember mercy} Thus he falls to prayer. And pleads only mercy and free grace; according to his own merciful promises in his gracious covenant. And thus he reconciles together these two contraries, wrath and mercy. A famous sentence, and useful is this against temptations to despair.

Verse 3. {God came} Deut. 33.2. Judg. 5.4. Psalm 68.8. He describes the glorious bringing in of God's people into the land of Canaan under Joshua: inferring thereby, that as God had miraculously brought his people into that country; so he might bring them in again; notwithstanding all lets and hindrances.

{from Teman} This word signifies the south; and a place in Edom, which was upon the south part of Jewry, Amos 1.12. within whose territories lay a great part of that wilderness through which the people passed, Judg. 5.4.

{Paran} Mention is made in Scripture of the plain, mount, and wilderness of Paran. It likewise is on the south coast of Judea. Here Ishmael dwelt, Gen. 21.21. And Hadad took it in his way when he fled from Solomon into Egypt, 1 Kings 11.18. It is near mount Seir, Gen. 14.6. And the third station from mount Sinai, Numb. 12.16. and 13.16,17. Whence is that Deut. 33.2. The Lord came from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with ten thousands of saints; from his right hand went a fiery Law for them. To which text the Prophet here alludes. Kadesh was in the edge of it; whence Moses sent the spies, Num. 13.26. And David sent to Nabal, 1 Sam. 25.1,4,5. The Prophet here mentions the famous history of God's glorious manifestation of himself, and giving his Law to the Jews, and taking them into his covenant and care at mount Sinai; to confirm thereby the faith of his people, that they should still be safe under his protection. And that he who did such famous things for their ancestors, would still be mindful of his covenant then so gloriously made, and not suffer them to perish in the midst of their calamities amongst their enemies. See Judg. 5.4,5.

{Selah} See on Psalm 3.2. and 9.16. Some make it a note of perpetuity, some of verity; some of music and melody, for the elevation of the voice.

{His glory covered the heavens} He insists upon this famous history at large; that they should call it to their minds in their extremest miseries; and thereby assure themselves that God would not forget, what then he had so graciously and gloriously done of old for them; and not once imagine that he would now utterly forsake them.

{full of his praise} Of his noble acts, worthy to be praised in all ages, and at all times. Others, of his brightness.

Verse 4. {As the light} Of the sun or moon. See Job 31.26. Esay 30.26.

{horns out of his hand} Or, bright beams out of his side. Whereby is meant a power omnipotent, that was joined with his brightness; which was hid to the rest of the world, but was revealed, and yet but in part, in mount Sinai to his people.

{hiding of his power} Or laying up of it. There his secret power lay hid. As Psal. 31.19. yet in some kind hid from the world. Aquila and Symmachus, thus; and he put an hiding.

Verse 5. {Before him} These scourges went before him, and behind him; as his officers and executioners of his vengeance, where and how he pleased, whithersoever he went. And this he applies to his present purpose; God's arming himself for vengeance on his enemies; and for the defense and salvation of his people, vers. 12,13. See Psal. 18.7, etc.

{burning coals} Or, burning diseases. The Devil says the Trent translation.

{at his feet} At his progress, when he went forth.

Verse 6. {He stood} He openly showed himself, as a man does standing upon his feet.

{and measured the earth} Some thus, he stood as it were in the frontier, to mete out the country of Canaan, for his people, Exod. 15.17. Others extend it to all the world; as being the supreme King of all the earth; to mete out, and distribute it to whom and what nations he will, Acts 17.26. He showed then his right and power so to do, as being the Creator of all.

{And drove asunder the nations} The Canaanites, say some. See Exod. 15.15. Josh. 2.9. and 5.1. Others thus; such a power of God then appeared, as was able to shake all the world.

{and the everlasting mountains} All worldly heights, which seemed immutable melted before him.

{perpetual hills} Which have never changed either place or form, since their creation. See upon Gen. 49.26. Deut. 33.15. Some understand here the Canaanites that were the inhabitants of mountainous and hilly Palestine; so restraining the words to the present point in hand. By all this the Prophet would lift up the hearts of the faithful to this affiance; that the same hand and power of God would be seen for their deliverance, which their forefathers had experience of in days of old.

{his ways are everlasting} To him only belongs to move everlastingly in the actual exercise of his power, to do whatsoever he pleases; either in an ordinary way, or in an extraordinary, strange, and wonderful manner, for the preservation of his Church and people.

Verse 7. {I saw the tents} That is, all the neighboring nations; as the Arabians dwelling in tents, were terrified at the people's passage through the wilderness. See Exod. 15.14,15. Num. 22.3,4. Josh. 2.9,10,11. Others think he has relation to the discomfiture of Cushan-Rishathaim by Othniel, Judges 3.10. And of the Midianites by Gideon, Judg. 7.21,22. And thus also, by recording these other histories of God's deliverances of his people; the Prophet would persuade them that God is still the same and will be ever like himself, in keeping his covenant, and saving his people; and therefore that in their greatest extremities, yet they never should despair; but lift up their heads by cherishing their faith and hope in so great and good a God.

{Cushan} Or Ethiopia: so named of Cush the eldest son of Cham, or Ham. This lay most-what between Arabia, and Egypt? Rich with topaz, and other merchandise, Job 28.19. Zera their king came against Asa, with an army of a thousand thousand, and three hundred (thousand) chariots, 2 Chron. 14.9. Tirhakah their king comes up against Sennacherib, 2 Kings 14.9. The Assyrian first, and the Babylonian after subdue them, Esay 20.3. Ezek. 30.5. Ebedmelech the Ethiopian helped Jeremy, Chap. 38, and 39. And the eunuch which was treasurer to Candace, the Queen of Ethiopia, was baptized by Philip, Acts 8. Some understand some of the former texts of Ethiopia beyond Egypt, south of Egypt, called now Prester John's country, and that Zera, Tirhakah, and Candace reigned there.

{in affliction} Or, under affliction, or vanity.

{the curtains of the land of Midian} This land was thus named from Midian, the son of Abraham, by Keturah, Gen. 25.1,2,4. and 1 Chr. 1.32,33. It lay between Judea and Egypt, and had for its borderers the Ishmaelites (the posterity of Abraham by Hagar); the Edomites, and Amalekites, both which came of Esau, and the Moabites which came of Lot. It abounded with dromedaries, and exercised merchandise. Hadad king of Edom smote them, Gen. 36.35. In the time of Moses, he fled thither, served there, and married Tzipporah the daughter of Jethro, or Hobab, a prince and priest of Midian, son of Revel. Here was mount Sinai, and the burning bush. Yet the elders of Midian joined to the Moabites against the Israelites, in the wilderness, Num. 22. And for beguiling them in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, upon the counsel of Balaam, Joshua by Moses' command slew five kings of Midian, and woefully destroyed the nation, Numb. 31. And the land was given to the tribe of Reuben, Josh. 13.21. In the time of the Judges, Gideon delivered the Israelites out of their hands, and slew the two princes, Oreb, and Zeeb, and Zebah and Zalmunna, the two kings of Midian, Judg. 6,7, and 8 chapters, whence is that Psalm 83.9. and Esay 9.4.

Verse 8. {was the LORD displeased against the rivers?} The Red Sea, and Jordan, when he divided them? The interrogation adds weight; that is, was nothing less than so, that such a displeasure and anger had been against all sense.

{thou didst ride} As a general, marching in the head of his army, and so didst use all the elements as instruments for the destruction of thine enemies. The meaning is, that God was not angry with the waters of the Red Sea, nor Jordan; but that by this means he would destroy his enemies, and deliver his Church, Psalm 114.5. In issue, thus; every time that thou hast showed thyself, as it were in battle array, it has always been for the deliverance of thy people. These were testimonies of thy grace and favor towards thy Church and people, to deliver them out of extreme dangers, and to provide for their safety. And therefore, from those examples his people now being their posterity, and within the same covenant, may have strong hope and expectation of sufficient help and deliverance in like times of need.

{thy chariots of salvation} Or, thy chariots were salvation.

Verse 9. {Thy bow} A figurative term, taken from that in those countries the archers did use to carry their bows in certain cases; and it signified that God's power was manifested, himself armed for war against his Church's enemies, and for their defense, which should still hearten his people to expect his aid in the greatest dangers. Some translate thus; by thy bow the channel (of the waters) was made naked, or bare, that is open to be seen.

{oaths of the tribes} For the promises which by oaths thou hast confirmed to the tribes. For he had not only made a covenant with Abraham, but renewed it with his posterities, that the posterity might as well trust to it, as the Patriarchs themselves, they being alike interested in it. Others by oaths understand terrible curses and threatenings against the enemies.

{thy word} Firm and irrevocable; thy word given and passed for it, as we say, said, and done, no place left for any doubting.

{Selah} See on verse 3. and Psalm 3.3.

{Thou didst cleave the earth with rivers} Or, thou didst cleave the rivers of the earth. A poetical hyperbole. That is, thou didst cleave the earth, and causedst waters and streams to come forth everywhere. Relating chiefly to that, Exod. 17.6. 1 Cor. 10.4.

Verse 10. {The mountains} Psalm 114.4,5,6,7,8. In all the elements God sets marks of his fatherly love and care for his people; that nothing should hinder, but all further the passage of his people.

{the overflowing of the waters} Thou pouredst down from heaven a strange and fierce rain, Psalm 77.17. This has chief relation to the waters of the Red Sea, and Jordan; they passed by, and hindered not the Israelites to pass through them.

{The deep uttered his voice} A poetical representation, as if the sea had required mercy and pardon of God, feeling itself stricken by his hand; or rather, the sea made a noise, when it lifted up his waves on high: and divided itself to make walls and banks, that the people might go through between them on foot, and testified, as it were, by voice and sign the readiness of its obedience to God, for his people to pass through it.

Verse 11. {The sun and moon} This refers to that which was done by Joshua, Joshua 10.12,13. Or it may be a continuation of the foregoing representation.

{stood still} Otherwise more than wonderful is the swift motion of that great body of the sun.

{at the light of thy, etc.} Or thine arrows walked in the light: some thus; at the light of the sun so standing and shining; thy arrows, those hailstones, Joshua 10. verse 11. and those spears, and weapons of thy people, went apace among, and against thine and their enemies. Others refer this to the pillar of fire, that went among the Israelites; though not so likely, or suitable to the words; nay, rather the sun and moon stood still, as amazed to see, and give way to God's warring for his people against the enemies.

{arrows they went} Joshua 10.11. Namely, of thy delightings.

Verse 12. {Thou didst march through the land} Of Canaan. Here now follows what God did for them in the land.

{in indignation, etc.} In indignation and anger against the Canaanites and Amorites, and all the enemies, God did march against them, tread them down under their feet, as the mire in the streets, and thresh them, as with flails. Thus God did it. They got those wonderful victories against those warlike nations, not with their sword, or their bow, but by the arm of the Lord, Josh. 24.12. Psalm 44.3. As the promise was, Exod. 23.23,27,28. Deut. 7.20. See the like, Isaiah 41.2.

Verse 13. {Thou wentest forth for the salvation of thy people} Here he shows the direct end of those his former great and glorious doings, even the salvation of his people. And so this is applicable to his people now; his people, by the same free grace of choice and adoption.

{for salvation} Repeated the second time, as the thing principally, or only intended, by all those miracles and wonderful dealings. And therefore the faithful now have no cause to despond or despair; having so many monuments and documents of his faithful covenant and love.

{with thine anointed} Or, of thine anointed. Expounding thus, that thou mightest redeem Christ from death, by his resurrection. Or, for thine anointed, Jesus Christ. So the sixth Greek edition. However, Christ the ground of the covenant, and of God's love to his people, and care of their salvation, God in and through the person of the Mediator did all those former great things for them. In a subordinate way this may be understood of Moses and Aaron, or Joshua, persons consecrated by God, to be instruments of his people's deliverances and victories. See Psalm 77.20. Isaiah 63.11. Signifying yet that there is no salvation but by Christ, typified by those anointed ones. Some stretch this to David, and his time: as that also which follows.

{Thou woundedst the head} Thou destroyedst Pharaoh, king of that wicked country, Egypt with all his army, even as a man wounded in the head, or a house which was overthrown to the very ground, or from the top to the bottom: so thou hast destroyed the enemies. There was no power, no potentates that were not overthrown in favor of his people.

{by discovering} Heb. Making naked; from bottom to top, utterly rooting out the enemies.

{Selah} See on verse 3.

Verse 14. {Thou didst strike through with his staves} Causing his enterprise, and the preparation which he made to follow thy people, to be the occasion of his own ruin, striking him through with his own weapons. As Pharaoh's pursuit was the occasion of his own fall, Exod. 14. Or, as the Midianites set their swords one against another, Judg. 7.22.

{the head of his villages} Namely, of all the land of Egypt (and Canaan also, as some think) inhabited, as the most part of Africa is in castles and villages. See Isaiah 18.2. Striking through the several provinces, even to the hamlets and villages, so as no place or corner was left safe and free. Some translate thus, thou hast cursed his scepters, and the head of his villages, meaning of the enemies.

{they came out as a whirlwind} Heb. were tempestuous, when the enemies set on thus furiously, ragingly.

{to scatter me} Thus the Prophet takes upon himself the person of the people of God.

{their rejoicing was} As coming not to fight, or battle, but to take the spoil, and prey.

{as to devour the poor secretly} To swallow up them that were so poor in strength, not able to resist them, but seeking rather to hide themselves from them; being far from any relief, or assistance. A term taken from highway robbers, Psalm 10.8. When all human help failed them, God from heaven defended them: and so his power was the more evidenced thereby.

Verse 15. {Thou didst walk through the sea} Or, thou didst tread upon the sea.

{with thine horses} Whereby are meant the winds, or the clouds, as Psalm 104.3. Or, the host of angels, who are God's horsemen, Psalm 68.17. Or rather this refers and relates to that miraculous passage through the Red Sea, a miracle so memorable, and oft to be recorded, sufficient to fix their faith on God's power, for their future deliverance.

{heap} Or mud.

Verse 16. {I heard} The denunciation of thy horrible judgments upon thy people, so different from those thy ancient deliverances, has quite dismayed me. This takes up again that verse 2.

{quivered at the voice} Not of thy glorious judgments upon the enemies of thy people formerly recounted, but of thy fearful threatenings against thine own people. See Chap. 1.

{rottenness} My spirit is gnawn and consumed therewith; various expressions how deeply he was affected, and afflicted at God's threatened judgments and vengeance against his people for their invincible obstinacy in their sins: how should the sinners themselves have trembled?

{that I might rest in the day of trouble} The faithful can never have true rest, except they feel before the weight of God's judgments; they fear before trouble, that they may be quiet when it comes. Others thus, hearing that I must rest satisfied in the day of trouble; that it will not be prevented, but will certainly come, and I must be contented therewith.

{when he cometh up} The Chaldean against Judea.

{invade them with troops} Or cut them in pieces, cut them off. 2 Kings 24.2,3. etc. and 25.1.

Verse 17. {Although the fig tree} The conclusion of this prayer, wherein in his own example, and for a pattern to the faithful, he elegantly sets forth the triumph of his faith, in and over all these most sad and fearful calamities.

{shall not blossom} He sets forth at large the grievousness of the judgments impendent. All fruits shall fail, all cattle shall be cut off, famine and sword shall devour all, the land shall be waste. See the Lamentations of Jeremiah throughout.

Verse 18. {yet I will rejoice in the LORD} For all that, yet there is matter enough of joy in the Lord. The faithful both may be, and will be, not only patient as Aaron, Levit. 10.3. and Eli, 1 Sam. 3.18. and Job, Chap. 1.21. and David, 1 Sam. 30.6. 2 Sam. 16.10. Psal. 39.9. But will rejoice also in these tribulations, Rom. 5.3. Acts 5.41. Heb. 10.34. James 1. verse 2. Rom. 8.35. etc. Knowing they come from a loving Father, and work together for their good, Heb. 12.6,7,8. Apoc. 3.19. 2 Cor. 4.17. The Prophet declares wherein stands the comfort and joy of the faithful, though they see never so great afflictions prepared, namely, in God's most certain promises of deliverance, Chap. 2.4. This is the triumph of faith. See Psal. 46.

{in the God of my salvation} Here is the firm faith and anchorhold of the godly, and a cause more than sufficient of their joy, against all the miseries of the Lord, and malice of Satan. Psal. 3.5,6. and 27.1.

Verse 19. {The Lord} He seeks not his comfort and encouragement elsewhere; he needs not, Gen. 15.1. Psal. 16.5,6. Lam. 3.24,34.

{like hinds' feet} He will at last do his people that favor, as to let them escape, and save themselves in the Church under God's protection; as the hind hunted and followed by huntsmen retires into her covert. See 2 Sam. 22.34. Psal. 18.33.

{mine high places} See Isaiah 33.16. and 58.14. Deuteronomy 32.13.

{To the chief singer on my stringed instruments} See Psal. 4.1. The chief singer upon the instruments of music shall have occasion to praise God publicly in the Church, for this great deliverance of his Church. Yea, and I will sing this also on my stringed instruments, even in the midst of these calamities.

{stringed instruments} Heb. Neginoth.