8 Was Yahweh displeased with the rivers? Was your anger against the rivers, or your wrath against the sea, that you rode on your horses, on your chariots of salvation?
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 temptation in their adversities. When he asks, was God angry with the rivers and the sea, he no doubt intended in this way to awaken the thoughts of the faithful, that they might consider the design of God in the works which he had already mentioned; for it would have been unreasonable that God should show his wrath against rivers and the sea; why should he be angry with lifeless elements? The Prophet then shows that God had another end in view when he dried the sea, when he stopped the course of Jordan, and when he gave other evidences of his power. Doubtless God did not regard the sea and the rivers; for that would have been unreasonable. It then follows that these changes were testimonies of God's favor towards his Church: and hence the Prophet subjoins, that God rode on his horses, and that his chariots were for salvation to his people. [1] We now perceive the Prophet's meaning, which interpreters have not understood, or at least have not explained. We now, then, see why the Prophet puts these questions: and a question has much more force when it refers to what is in no way doubtful. What! can God be angry with rivers? Who can imagine God to be so unreasonable as to disturb the sea and to change the nature of things, when a certain order has been established by his own command? Why should he dry the sea, except he had something in view, even the deliverance of his Church? except he intended to save his people from extreme danger, by stretching forth his hand to the Israelites, when they thought themselves utterly lost? He therefore denies, that when God dried the Red Sea, and when he stopped the flowing of Jordan, he had put forth his power against the sea or against the river, as though he was angry with them. The design of God, says the Prophet, was quite another; for God rode on his horses, that is, he intended to show that all the elements were under his command, and that for the salvation of his people. That God, then, might be the redeemer of his Church, he constrained Jordan to turn back its course, he constrained the Red Sea to make a passage for his miserable captives, who would have otherwise been exposed to the slaughter of their enemies. There was indeed no hope of saving Israel, without a passage being suddenly opened to them through the Red Sea. Hence all these miracles were designed to show that God had become the redeemer of his Church, and had put forth his power for the salvation of those whom he had taken under his protection: and it is easy from this fact to conclude, that the same help ought to be expected from God by posterity; for God was not induced by some sudden impulse to change the nature of things, but exhibited a proof of his favor: and his grace is perpetual, and flows in an even course, though not according to the apprehension of men; for it suffers some interruptions, because God exercises the faithful under the cross; yet his goodness never ceases. It hence follows that the faithful are to entertain hope; for God, when he pleases, and when he sees it expedient, will really show the same power which was formerly exhibited to the fathers. It now follows--
1 - The two first lines present a difficulty in their construction. The most literal is this rendering of Junius-- Did against rivers kindle, O Jehovah -- Against rivers, thy wrath; Our language will admit of a similar construction in another form, by inverting the order-- Did thy wrath against rivers, O Jehovah, Did it kindle against rivers? Some connect the two last lines of the verse with the previous one, thus-- Was thine indignation against the sea, When thou didst ride on thy horses, On thy chariots of salvation? But Calvin considers them rather as an answer to the previous questions, or as explanatory; and they may be thus rendered-- When thou didst ride on thy horses, Thy chariots were those of salvation. It is observed by Henderson, that "there is no necessity for our understanding either the angels or thunder and lightning by horses' and chariots.' They are," he adds, "merely figurative expressions, designed to carry out the metaphor adopted from military operations." Or it may be, that the horses and chariots of the Israelites are here meant, as in the 11th verse, the arrows and spears of the people are spoken of as those of God.--Ed.
Was the Lord displeased against the rivers? - The prophet asks the question thrice, as to the two miracles of the dividing of the Red Sea and the Jordan River, thereby the more earnestly declaring, that God meant somewhat by these acts and beyond them. He asks, as Daniel Daniel 7:16. and Zechariah asked, what was the truth of the things which they saw. God's defilings with His former people were as much ensamples of what should be with us 1-Corinthians 10:11. as the visions shown to the prophets. Hereafter too, there shall be Luke 21:25; Revelation 8:6 "signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity, the sea and the waves roaring;" there shall be deepening plagues upon the sea and the rivers and fountains of waters; and every living soul in the sea shall die Revelation 16:3. But God's purpose therein aforetime was not as to the sea or the rivers, but for the salvation of His elect; so shall it be to the end. Mighty as may be the "mighty waves of the sea" which lift themselves up against the Lord, "mightier on high is the Lord" Psalm 93:4. Jerome: "As Thou didst dry up the Jordan and the Red Sea, fighting for us; for Thou wert not wroth with the rivers or the sea, nor could things without sense offend Thee; so now mounting Thy chariots, and taking Thy bow, Thou wilt give salvation to Thy people; and the oaths which Thou swarest to our fathers and the tribes, Thou wilt fulfill forever."
Thou didst ride upon Thy horses - as though God set His army Psalm 103:12. "the Hosts which do His pleasure," against the armies of earth, as the prophet's servant had his eyes opened to see 2-Kings 6:15. "the mountain was full of horses and chariots of fire round about Elisha." Jerome: "Yet amidst so many thousands of horses and chariots, there was no rider; He was the Rider and Ruler of those horses, of whom the Psalmist says Psalm 80:1. 'Thou that sittest above the Cherubim, shew Thyself.' With such horses and such chariots was Elijah also taken up into Heaven."
And Thy chariots of salvation - literally "Thy chariots are salvation." Not, as in human armies, except as far as they are the armies of God, to destruction. The end of God's armies, His visitations and judgments, is the salvation of His elect, even while they who are inwardly dead, perish outwardly also. Nor, again, do they prepare for the deliverance for which He intends them. With God, to will is to do. His chariots are salvation. His help is present help. His chariots are the tokens and channels of His Presence to aid. And so, they who bore His "Name before the Gentiles, and kings, and the children of Israel, chosen vessels" to bear it, are, in a yet fuller sense, His chariots, which are salvation. Jerome said that they "are holy souls, upon which the word of God cometh, to save them and others by them Song 1:9.. 'I have compared thee,' saith the Spouse, 'to a company of horses in Pharaoh's chariots.' However holy the soul, yet compared to God, it is like the chariot of Pharaoh; and a beast, yet still a beast, before Thee." Psalm 73:23.. Yet such an one, as endowed with might and ready obedience, and swiftness and nobleness to bear the Word of God, and through His might whom they bore, not their own, nor making it their own, bearing down everything which opposed itself.
Cyril: "The object of the prophet, is to show that the second dispensation is better and more glorious, and of incomparably better things than the old. For of old He led Israel forth, through the bodily service of Moses, changing into blood the rivers of Egypt, and doing signs and wonders; then dividing the Red Sea, and carrying over the redeemed, and choking in the waters the most warlike of the Egyptians. But when the only-begotten Word of God became Man, He withdrew the whole human race under heaven from the tyranny of Satan, not changing rivers into blood, nor pouring forth His anger upon waters, nor dividing waves of the sea, nor bringing destruction upon people, but rather destroying the murderous Serpent himself, and taking away the sin which had been invented by him and for him, and loosing the unconquered might of death, and calling all to the knowledge of God, through the holy apostles, who, running forth their course under the whole heaven and bearing about the name of Christ, were very rightly had in admiration.
He saith then, O Lord, most worthy to be heard are those things, of which Thou hast Thyself been the Doer, and what Thou hast done anew is far better than what Thou didst through Moses. For Thou wilt not inflict wrath on rivers, nor show Thy might on the sea; not in these things will Thy divine and marvelous power gleam forth, but 'Thou wilt ride upon Thy horses,' and 'Thy chariots are Salvation.' What may these horses be? The blessed disciples, apostles and evangelists, they who took on them wholly the yoke of all His divine will, they, the noble, the obedient, ready for all things, whatsoever should please Him; who had Christ to sit upon them, whereof one is the blessed Paul, of whom Himself saith, Acts 9:15 : 'He is a chosen vessel unto Me, to bear My Name before the Gentiles.' Of fiery speed were these Horses, encompassing the whole earth; so then the chariots of God are said to be 'ten thousand times ten thousand' Psalm 68:17. For countless, each in their times, and after them, became leaders of the people, and subjected the neck of the understanding to the yoke of the Saviour, and bare about His glory throughout the whole earth, and rightly divided the word of truth, and subdued the whole earth, as with the speed of horsemen."
His chariots are salvation - Cyril: "for they ran not in vain, but to save cities and countries and nations together, Christ overthrowing the empires of devils, who, so to speak, divided among themselves the whole earth, subduing its dwellers to their own will."
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.
Was the LORD displeased against the (h) rivers? [was] thy anger against the rivers? [was] thy wrath against the sea, that thou didst ride (i) upon thy horses [and] thy chariots of salvation?
(h) Meaning that God was not angry with the waters, but that by this means he would destroy his enemies, and deliver his Church.
(i) And so did use all the elements as instruments for the destruction of your enemies.
Was the Lord displeased against the rivers? was thine anger against the rivers?.... Referring, as is commonly thought, either to the rivers in Egypt turned into blood, which was one of the plagues of that land, Exodus 7:20 when the resentment of the Lord was not so much against them as against the Egyptians; and as a punishment of them for drowning the infants of the Israelites in them, and in order to obtain the dismissal of his people from that land: or else to the river Jordan, called "rivers", because of the largeness of it, and the abundance of water in it; against which the Lord was not angry, when he divided the waters of it, which was done only to make a passage through it for his people into the land of Canaan, Joshua 3:16,
was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? the Red sea, when a strong east wind was sent, and divided the waters of it, which was no mark of displeasure against that; but for the benefit of the people of Israel, that they might pass through it as on dry land; and for the destruction of Pharaoh and his hosts, who, entering into it with his horses and chariots, were drowned; the Lord coming forth against him, riding on his horses and chariots, the pillar of fire and cloud, by which he defended Israel, and through which he looked, and discomfited the host of the Egyptians, and wrought salvation for his people; see Exodus 14:19 with which compare Psalm 114:3. The clouds are the chariots of the Lord, Psalm 104:3 so angels, who are sometimes signified by horses and chariots, Psalm 18:10 Zac 1:8 and here they may design the angels of Michael, or Christ, Revelation 12:7 the Christian emperors, Constantine and Theodosius, whom the Lord raised up, and made use of as instruments to demolish Paganism, establish Christianity, and deliver and save his people from their persecutors, who came in like a flood upon them; and who, for their number and force, were comparable to rivers, yea, to the sea; and upon whom the Lord showed some manifest tokens of his wrath and displeasure; so people, tongues, and nations, are compared to many waters, Revelation 17:15 and monarchs and their armies, Isaiah 8:7 and the Targum here interprets the rivers of kings and their armies: and it may be observed that some parts of the Roman empire are signified by the sea, and rivers and fountains of waters, on which the blowing of the second and third trumpets brought desolation; as the antichristian states are described by the same, on which the second and third vials of God's wrath will be poured, when he will indeed be displeased and angry with the rivers and the sea, figuratively understood, Revelation 8:8.
Was the Lord displeased against the rivers?--"Was the cause of His dividing the Red Sea and Jordan His displeasure against these waters?" The answer to this is tacitly implied in "Thy chariots of salvation." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's salvation" (compare Habakkuk 3:10).
thy chariots--in antithesis to Thy foe, Pharaoh's chariots," which, notwithstanding their power and numbers, were engulfed in the waters of destruction. God can make the most unlikely means work for His people's salvation (Exodus 14:7, Exodus 14:9, Exodus 14:23, Exodus 14:25-28; Exodus 15:3-8, Exodus 15:19). Jehovah's chariots are His angels (Psalm 68:17), or the cherubim, or the ark (Joshua 3:13; Joshua 4:7; compare Song 1:9).
To the impression produced upon the nations by the coming of the Lord to judge the world, there is now appended in Habakkuk 3:8. a description of the execution of the judgment. Habakkuk 3:8. "Was it against rivers, O Jehovah, against the rivers that Thy wrath was kindled? that Thou ridest hither upon Thy horses, Thy chariots of salvation. Habakkuk 3:9. Thy bow lays itself bare; rods are sworn by word. Selah. Thou splittest the earth into rivers." The ode, taking a new turn, now passes from the description of the coming of God, to an address to God Himself. To the mental eye of the prophet, God presents Himself as Judge of the world, in the threatening attitude of a warlike hero equipped for conflict, so that he asks Him what is the object of His wrath. The question is merely a poetical turn given to a lively composition, which expects no answer, and is simply introduced to set forth the greatness of the wrath of God, so that in substance it is an affirmation. The wrath of God is kindled over the rivers, His fury over the sea. The first clause of the question is imperfect; Jehovah is not the subject, but a vocative, or an appeal, since chârâh, when predicated of God, is construed with ל. The subject follows in the double clause, into which the question divides itself, in אפּך and עברתך. Here the indefinite בּנהרים is defined by בּנּהרים. Hannehârı̄m, the rivers, are not any particular rivers, such as the arms of the Nile in Lower Egypt, or the rivers of Ethiopia, the Nile and Astaboras, the nahărē Khūsh (Isaiah 18:1; Zephaniah 3:10 : see Delitzsch), but the rivers of the earth generally; and "the sea" (hayyâm) is not the Red Sea, but the world-sea, as in Nahum 1:4 (cf. Psalm 89:10; Job 38:8). It is true that this description rests upon the two facts of the miraculous dividing of the Red Sea and of the Jordan (Exodus 15:18; Psalm 114:3, Psalm 114:5); but it rises far above these to a description of God as the Judge of the world, who can smite in His wrath not only the sea of the world, but all the rivers of the earth. עברה is stronger than אף, the wrath which passes over, or breaks through every barrier. Kı̄, quod, explaining and assigning the reason for the previous question. The riding upon horses is not actual riding, but driving in chariots with horses harnessed to them, as the explanatory words "thy chariots" (מרכּבתיך) clearly shows, and as râkhabh (to ride) always signifies when predicated of God (cf. Deuteronomy 33:26; Psalm 68:34; Psalm 104:3). Yeshū‛âh is governed by markebhōthekhâ, with the freedom of construction allowed in poetry, as in 2-Samuel 22:33; Psalm 71:7, whereas in prose the noun is generally repeated in the construct state (vid., Genesis 37:23, and Ewald, 291, b). Yeshū‛âh signifies salvation, even in this case, and not victory, - a meaning which it never has, and which is all the more inapplicable here, because yeshū‛âh is interpreted in Habakkuk 3:13 by לישׁע. By describing the chariots of God as chariots of salvation, the prophet points at the outset to the fact, that the riding of God has for its object the salvation or deliverance of His people.
The sea - The Red Sea. Ride - As a general in the head of his army. Upon thine horses - Alluding to the manner of men. Salvation - No; but he came to save his people.
*More commentary available at chapter level.