There is no doubt but that the Prophet dictated this form of prayer
for his people, before they were led into exile, that they might
always exercise themselves in the study of religion. We indeed know
that God cannot be rightly and from the heart worshipped but in faith.
Hence, in order to confine t... [ Continue Reading ]
The Prophet says here, in the name of the whole people, that he was
terrified by the voice of God, for so I understand the word, though in
many places it means report, as some also explain it in this place.
But as the preaching of the Gospel is called in Isaiah 53:1, שמעה,
_shemoe_, report, it seems... [ Continue Reading ]
This verse interpreters explain in two ways. Some construe the verb in
the future tense in the past time—“God went forth from Teman, and
the holy one from mount Paran”; for a verb in the past tense
follows. But others consider it to be in the optative mood—“May
God come, or go forth, from Teman, and... [ Continue Reading ]
He confirms the declaration which I have explained that God, when he
intended his presence to be made known to his people, gave evidences
of his wonderful power, capable of awakening the minds of all. He then
says, that the brightness was like light. By the word אור, _aur_,
is doubtless meant the li... [ Continue Reading ]
The Prophet repeats here, that God came armed to defend his people,
when he went forth from Teman; for he connects with it here the
deliverance of the people. He does not indeed speak only of the
promulgation of the law, but encourages all the godly to confidence;
for God, who had once redeemed thei... [ Continue Reading ]
He says that God possessed every power to subdue the earth to himself,
and that he could at his will destroy it, yea, dissolve mountains as
veil as nations. Some of the Jews understood this of the ark, which
stood at that time in Gilead. They then suppose that the Prophet meant
this in short—that wh... [ Continue Reading ]
The Prophet relates here, no doubt, whatever might bring comfort to
the miserable Jews, as they thought themselves rejected and in a
manner alienated from God. Hence the Prophet mentions here other
deliverances, which were clear evidences of God’s constant favor
towards his chosen people. He had hit... [ Continue Reading ]
The Prophet here applies the histories to which he has already
referred, for the purpose of strengthening the hope of the faithful;
so that they might know these to be so many proofs and pledges of
God’s favor towards them, and that they might thus cheerfully look
for his aid, and not succumb to tem... [ Continue Reading ]
The Prophet explains the same thing more clearly in this verse—that
the power of God was formerly manifested for no other reason but that
the children of Abraham might be taught to expect from him a continued
deliverance: for he says that _the bow _of God _was made bare_. By the
bow, he means also t... [ Continue Reading ]
Habakkuk proceeds with the history of the people’s redemption. We
have said what his object was, even this that the people, though in an
extreme state of calamity, might yet entertain hope of God’s favor;
for he became not a Redeemer to the race of Abraham for one time, but
that he might continue th... [ Continue Reading ]
Here the Prophet refers to another history; for we know that when
Joshua fought, and when the day was not long enough to slay the
enemies, the day was prolonged according to his prayer, (Joshua
10:12.) He seems indeed to have authoritatively commanded the sun to
stay its course: but there is no doub... [ Continue Reading ]
The Prophet relates here the entrance of the people into the land of
Canaan, that the faithful might know that their fathers would not have
obtained so many victories had not God put forth the power and
strength of his hand. Hence he says, that God himself _had trampled on
the land in anger_. For ho... [ Continue Reading ]
The Prophet applies again to the present state of the people what he
had before recorded—that God went forth with his Christ for the
salvation of his people. Some consider that there is understood a
particle of comparison, and repeat the verb twice, “As thou didst
then go forth for the deliverance o... [ Continue Reading ]
At the beginning of this verse the Prophet pursues the same
subject—that God had wounded all the enemies of his people; and he
says that the head of villages or towns had been wounded, though some
think that פרזים, _perezim_, mean rather the inhabitants of
towns; for the Hebrews call fortified towns... [ Continue Reading ]
Some read, “Thou hast trodden thy horses in the sea;” but it is a
solecism, that is quite evident. Others, “Thou hast trodden in the
sea by thy horses.” But what need is there of seeking such strained
explanations, since the verb דרך, _darek_, means to go or to march?
The Prophet’s meaning is by no... [ Continue Reading ]
Those interpreters are mistaken in my view, who connect the verb, “I
have heard,” with the last verse, as though the Prophet had said,
that he had conceived dread from those evidences of God’s power: for
the Prophet had no occasion to fear in regarding God as armed with
unexpected power for the salv... [ Continue Reading ]
The Prophet declares now at large what that rest would be of which he
had spoken; it would be even this—that he would not cease to rejoice
in God, even in the greatest afflictions. He indeed foresees how
grievous the impending punishment would be, and he warns also and
arouses the faithful, that the... [ Continue Reading ]
He confirms the same truth,—that he sought no strength but in God
alone. But there is an implied contrast between God and those supports
on which men usually lean. There is indeed no one, who is not of a
cheerful mind, when he possesses all necessary things, when no danger,
no fear is impending: we... [ Continue Reading ]