12<\/strong>. Thou didst march<\/em> ] In indignation thou marchest through the earth; thou dost thresh the nations In anger<\/strong>. As in former times “threshing” was performed by treading (Deu 25:4<\/span>), the sense is: thou treadest down<\/em>; 2Ki 13:7<\/span>; Job 39:15<\/span>, comp. the figures Isa 63:1-6<\/span>. The term “march” means to take great steps, to stride<\/em>.<\/p>\n 12 15<\/strong>. The Lord is come forth for the salvation of his people<\/p>\n 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.<\/p>\n Thou didst march the earth in indignation – <\/B>The word tread is used of very solemn manifestations of God, (Jdg 5:4<\/span>; Psa 68:8<\/span>; of the procession of the ark, 2Sa 6:13<\/span>. It is denied as to the idols, Jer 10:5<\/span>.) 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 Hab 3:3<\/span>, Hab 3:6<\/span> which contained the nations whom He chastened, the whole earth.<\/P> Thou dost thresh the heathen in anger – <\/B>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, Luk 21:25-31<\/span>, 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.<\/P><\/p>\n Verse 12<\/span>. Thou didst march through the land<\/B><\/I>] This refers to the conquest of Canaan. God is represented as going at the head of his people as general-in-chief; and leading them on from conquest to conquest-which was the fact.<\/P> <\/P> Thou didst thresh the heathen in anger.<\/B><\/I>] Thou didst tread them<\/I> down<\/I>, as the oxen do the sheaves on the threshing-floor.<\/P> <\/p>\n Thou, <\/B>our God, <\/P> didst march, <\/B>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. <\/P> In indignation<\/B> against them for their sins. <\/P> Thou didst thresh, <\/B>break to pieces, <\/P> the heathen, <\/B>the nation: devoted to destruction; these were cut in pieces by the sword of Israel. <\/P> <\/p>\n 12. march<\/B>implying Jehovah’smajestic and irresistible progress before His people (Jdg 5:4<\/span>;Psa 68:7<\/span>). Israel would not havedared to attack the nations, unless Jehovah had gone before. <\/P> thresh<\/B> (Mic4:13<\/span>).<\/P><\/p>\n Thou didst march through the land with indignation<\/strong>,…. 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:<\/p>\n thou didst thresh the heathen in anger<\/strong>; 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, Ps 10:16<\/span> 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, Mic 4:12<\/span>.<\/p>\n r “progredlaris”, Van Till. s “tritures”, Van Till.<\/p>\n In Hab 3:12<\/span> there follows a description of the judgment upon the nations for the rescue of the people of God. Hab 3:12<\/span>. “In fury Thou walkest through the earth, in wrath Thou stampest down nations.<\/em> Hab 3:13<\/span>. 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.<\/em> Hab 3:14<\/span>. 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.<\/em> Hab 3:15<\/span>. Thou treadest upon the sea: Thy horses, upon the heap of great waters.” <\/em> 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 Isa 63:1-6<\/span>). 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 Hab 3:13-15<\/span> are prophetic, describing the future in spirit as having already occurred. , referring to the going out of God to fight for His people, as in Jdg 5:4<\/span>; 2Sa 5:24<\/span>; Isa 42:13<\/span>, etc. , rescue, salvation, is construed the second time with an accusative like an inf. constr. (see Ewald, 239, a<\/em>). 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 ( hammashach <\/em>) by virtue of its calling to be “a kingdom of priests” ( mamlekheth kohanm <\/em>, Exo 19:6<\/span>), neither in Psa 28:8<\/span> nor in Psa 84:10<\/span>; Psa 89:39<\/span>. Even in Psa 105:15<\/span> it is not the Israelites who are called by God “my anointed” ( meshchai <\/em>), but the patriarchs, as princes consecrated by God (Gen 23:6<\/span>). And so here also 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 Psa 2:1-12<\/span> 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 Zec 9:9<\/span>, where He is called 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 rasha <\/em> (wicked one) is the Chaldaean, not the nation, however, which is spoken of for the first time in Hab 3:14<\/span>, 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 y e shod <\/em>, the foundation, and , 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. , 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). , a rare form of the inf. abs., like in Isa 22:13<\/span> (cf. Ewald, 240, b<\/em>), from , to make bare, to destroy from the very foundation, the infinitive in the sense of the gerund describing the mode of the action.<\/p>\n The warlike nation meets with the same fate as the royal house (Hab 3:14<\/span>). The meaning of the first clause of the verse depends upon the explanation to be given to the word p e razav <\/em>. There is no foundation for the meaning leaders or judges, which has been claimed for the word p e razm <\/em> ever since the time of Schroeder and Schnur. In Hebrew usage p e raz <\/em> signifies the inhabitant of the plain (Deu 3:5<\/span>; 1Sa 6:18<\/span>), and p e razoth <\/em> the plains, the open flat land, as distinguished from walled cities (Eze 38:11<\/span>). P e razon <\/em> has the same meaning in Jdg 5:7<\/span> and Jdg 5:11<\/span>. Consequently Delitzsch derives p e razav <\/em> from a segholate noun perez <\/em> or perez <\/em>, 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. , 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 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 (Jdg 5:26<\/span>). The suffixes in and refer back to . , sticks, for lance or spears, after 2Sa 18:14<\/span>. 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 1Sa 14:20<\/span> and 2Ch 20:23-24<\/span>, 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 (Eze 38:21<\/span>; Zec 14:13<\/span>). is to be taken relatively: “which storm hither ( saar <\/em>, approach with the swiftness and violence of a storm) to destroy me.” The prophet includes himself along with the nation, and uses hephts <\/em> with reference to the figure of the dispersion or powdering of the chaff by a stormy wind (Isa 41:16<\/span>; Jer 13:24<\/span>; Jer 18:17<\/span>). 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. forms the antithesis to . 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. Pro 30:14<\/span>, and for the fact itself, Psa 10:8-10<\/span>), is, when applied to a nation, to destroy it (vid., Deu 7:16<\/span> and Jer 10:25<\/span>).<\/p>\n In order that these enemies may be utterly destroyed, God passes through the sea. This thought in Hab 3:15<\/span> 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 , since with , to tread upon a place, or enter into it (cf. Mic 5:4<\/span>; Isa 59:8<\/span>; Deu 11:24-25<\/span>), does not suit the figurative interpretation; and it is required still more by the parallel passages, viz., Psa 77:20<\/span> ( ), which floated before the prophet’s mind, and Zec 10:11<\/span>. 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. is an accusative, not instrumenti <\/em>, however, but of more precise definition: thou, namely, according to thy horses; for “with thy horses,” as in Ps. 83:19; Psa 44:3<\/span> ( ); cf. Ewald, 281, c<\/em>, and 293, c<\/em>. The horses are to be taken, as in Hab 3:8<\/span>, 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. Chomer <\/em>, in the sense of heap, as in Exo 8:10<\/span>, is not an accusative, but is still dependent upon the of the parallel clause. The expression “heap of many waters” serves simply to fill up the picture, as in Psa 77:20<\/span>.<\/p>\n 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 how could the Israelites have dared to attack so many nations, who had lately come forth from so miserable a bondage? They had indeed been in the desert for forty years; but they were always trembling and fearful, and we also know that they were weak and feeble. How then was it, that they overcame most powerful kings? that they made war with nations accustomed to war? Doubtless God himself trod down the land in his wrath, and also threshed the nations: as it is said in Psa 44:5<\/span>, <\/p>\n “<\/p>\n It was not by their own sword that they got the land of Canaan; neither their own power, nor their own hand saved them; but the Lord showed favor to them, and became their Deliverer.” <\/p>\n Justly then does the Prophet ascribe this to God, that he himself walked over the land; for otherwise the Israelites would never have dared to move a foot. Doubtless, they could never have been settled in that land, had not God gone before them. Hence when God did tread on the land in his anger, then it became a quiet habitation to the children of Abraham; warlike nations were then easily and without much trouble conquered by the Israelites, though they were previously very weak. <\/p>\n We now see, that the Prophet sets forth here before the eyes of the people their entrance into the land, that they might know that God did not in vain put to flight so many nations at one time; but that the land of Canaan might be the perpetual inheritance of his chosen people. <\/p>\n The Prophet changes often the tenses of the verbs, inconsistently with the common usage of the Hebrew language; but it must be observed, that he so refers to those histories, as though God were continually carrying on his operations; and as though his presence was to be looked for in adversities, the same as what he had granted formerly to the fathers. Hence the change of tenses does not obscure the sense, but, on the contrary, shows to us the design of the Prophet, and helps us to understand the meaning. It follows at length – <\/p>\n CRITICAL NOTES<\/strong>.] <\/strong><\/p>\n Hab. 3:12<\/span><\/strong>.] Acts of judgment connected with the salvation of Israel. March<\/strong>] Solemn and majestic proceeding (Jdg. 5:4<\/span>; Psa. 68:8<\/span>). Thresh<\/strong>] Tread down the enemy (Mic. 4:13<\/span>). <\/p>\n Hab. 3:13<\/span><\/strong>.] The end of Divine manifestation. Salvation<\/strong>] Rescue. Anointed<\/strong>] Not any particular king, but the Davidic King absolutely, including the Messiah, in whom the sovereignty of David is raised to an eternal duration [Keil<\/em>]. Head<\/strong>] wounded. Neck<\/strong>] bared; the injury from above and from below; the very foundation destroyed. The necks of princes were trodden under the foot of Israels leaders, and the first-born of Egypt cut off. <\/p>\n Hab. 3:14<\/span><\/strong>.] Warlike nations meet the same fate as royal houses. Staves<\/strong>] The sword of the foe himself, the instrument of destruction to his armies and villages. Some, that the hostile troops will slay one another in confusion (cf. 1Sa. 14:20<\/span>; 2Ch. 20:23-24<\/span>). Came<\/strong>] with swiftness and violence, like a storm to destroy me<\/em>. Scatter<\/strong>] The figure of dispersing chaff (Isa. 41:16<\/span>; Jer. 13:24<\/span>). Rejoicing<\/strong>] i.e.<\/em> directed to swallow the poor in secret (Psa. 10:9<\/span>). <\/p>\n Hab. 3:15<\/span><\/strong>. Sea<\/strong>] To destroy these enemies like Pharaohs hosts. No obstacle prevented Gods progress. <\/p>\n HOMILETICS<\/em><\/p>\n THE ROYAL MARCH.Hab. 3:12-15<\/span><\/em><\/p>\n To march<\/em>, is used of the solemn and majestic proceeding of Jehovah before the Hebrews (Jdg. 5:4<\/span>; Psa. 68:8<\/span> cf. Henderson). The defeat and extermination of the Canaanites and the planting of Israel were the doings of Jehovah.<\/p>\n I. A benevolent march<\/strong>. Thou wentest forth for the salvation of thy people. We speak of the wanderings of Israel, but they were an appointed, well-ordered march<\/em>, designed for victory. God, as Commander-in-chief, went with them. With his anointed instrumentsMoses, Joshua, and David, types of the Messiahhe delivered them from their enemies. Salvation is the design, and will be the result, of all the doings of God for his people. The Church will never lack leaders, but in each we have a pledge of eternal deliverance by Jesus Christ. He that is our God is the God of salvation; and unto God the Lord belong the issues from death. <\/p>\n II. A terrible march<\/strong>. The march was not only in royal dignity, but in judicial power. <\/p>\n 1. Terrible in its aspects<\/em>. Thou didst walk through the sea with thine horses. In majesty, power, and splendour, the Exodus was the type of all victories present and future. Waters stand on heap, and the deep becomes a path for his people. Dividing the water before them, to make himself an everlasting name (Isa. 63:12-13<\/span>). <\/p>\n 2. Terrible in its consequences<\/em>. The foes, princes, and peoples, were overthrown, exterminated, and supplanted. He slew great kings and famous (Psa. 136:17-18<\/span>). Much more will God display his power to exalt Christ and overthrow his enemies. The Lord is the saving strength of his anointed. <\/p>\n III. A triumphant march<\/strong>. No obstacles impeded the march. Mountains shook, waters fled, and the lofty bowed before Gods presence in his Church. 1. Royal houses were destroyed<\/em>. Thou woundedst the head out of the house of the wicked. Each head and prince which sprung from the family was cut off, in cities and villages. The neck<\/em>, an emblem of dignity and power (Son. 4:4<\/span>); stubbornness and pride (Deu. 31:27<\/span>; Psa. 75:5<\/span>) was laid bare. The head and foundation, high and low, were completely destroyed. I will cut off from Babylon the name and remnant, and son, and nephew (grandson), saith the Lord. <\/p>\n 2. Warlike nations were defeated<\/em>. They came out (were tempestuous) as a whirlwind to scatter me. Violent, powerful, and insatiable ware the enemies. Pharaoh and Sennacherib came out as a storm, to sweep everything before them, like chaff in the wilderness (Jer. 13:24<\/span>; Jer. 18:17<\/span>; Isa. 41:16<\/span>). I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. (a<\/em>) Defeated in their secret purpose<\/em>. Their rejoicing was as to devour the poor secretly. The poor are not a match for the powerful. Hence their pride and confidence of success. But God frustrated their intentions. Their boasting made their fall more disgraceful, and Gods care for his people more glorious. (b<\/em>) Defeated with their own weapons<\/em>. He struck through with his<\/em> staves. The destruction was not only upon himself, but upon the multitude of his subjects, and through an act of Divine might by his own weapons. The mischief which he had prepared for others fell upon himself. This has always been the case. With the Midianites and Amalekites (Jdg. 7:22<\/span>); with the Philistines (1Sa. 14:16-20<\/span>); and the inhabitants of Seir (2Ch. 20:22-23<\/span>); in the case of Haman and Daniel those who made the pit fell into it. Heathens declared that there was no juster law than that artificers of death by their own art should perish. Fearful will be the future illustrations of this principle (cf. Eze. 38:21<\/span>; Isa. 9:20<\/span>; Zec. 14:13<\/span>).<\/p>\n HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n Hab. 3:12<\/span>. <\/p>\n 1. Gods anger. 3. The fearful consequences of Gods anger. Thou didst thresh, a word indicating the ease and power with which this was done, and the complete subjugation of the enemy (Mic. 4:13<\/span>).<\/p>\n Hab. 3:13<\/span>. Head<\/em>. He shall destroy at once, from above and below; overthrowing his kingdom from the foundation. From above, his head was crushed in pieces; from below, the house was razed from its very foundations [Pusey<\/em>]. The power, pride, and wisdom, the very life of evil to be conquered by God. He smites his foes on the crown of their pride, says one. The seed of the woman crushes the serpents head. There is no defence against the Lord, he can in a moment smite with utter destruction the lofty crests of his haughty foes (cf. Psa. 68:21<\/span>; Psa. 110:6<\/span>).<\/p>\n Hab. 3:14<\/span>. <\/p>\n 1. The end in viewdevour the poor. Do not insult calamity;<\/p>\n It is a barbarous grossness to lay on Hab. 3:15<\/span>. A second glance<\/em>. <\/p>\n 1. In time of ease we are satisfied with a cursory glance, a time of trouble promotes a deeper view of Gods works. We seek relief, and find that we never dwell enough on them. Particularly, extraordinary works would be oftener remembered, so much doth the prophets practice of looking over again on this act teach us. 1. Deep as the sea. ILLUSTRATIONS TO CHAPTER 3<\/p>\n Hab. 3:10-15<\/span>. The whole passage depicts Gods descent to help his people, attended by earthquake, splendour, and power. So tremendous was the shock of Gods assault in arms that the order of nature was changed, and the bottoms of rivers and seas were laid bare. What will not Jehovahs rebuke<\/em> do? Vain are the attempts of men to conceal anything from him whose word unbars the deep, and lifts the doors of earth from their hinges! Vain are all hopes of resistance, for a whisper of his voice makes the whole earth quail in abject terror [Spurgeon<\/em>].<\/p>\n The volcanic phenomena of Palestine open a question of which the data are, in a scientific point of view, too imperfect to be discussed; but there is enough in the history and literature of the people to show that there was an agency of this kind at work. Their traces on the permanent feeling of the nation must be noticed. The writings of the psalmists and prophets abound with indications which escape the eye of a superficial reader. Like the soil of their country, they actually heave and labour with the fiery convulsions which glow beneath their surface [A. P. Stanley<\/em>].<\/p>\n (12) Thou didst march<\/strong>.Here the verbs are in the future, and are to be rendered accordingly.<\/p>\n Hab 3:12-15<\/span> <\/strong> supply the answer to the question in Hab 3:8<\/span>. Jehovah showed himself terrible not because he was displeased with the rivers, or the sea, or the mountains, but because his anger was kindled against the nations that oppressed his own people. Against the former he marched for the salvation of the latter.<\/p>\n 12<\/strong>. <\/strong> Through the land <\/strong> Better, through the earth; <\/em> for Jehovah fought against more than one nation. <\/p>\n Thresh <\/strong> Literally, tread down <\/em> (see on Amo 1:3<\/span>; compare 2Ki 13:7<\/span>; Job 39:15<\/span>). He spared no one. <\/p>\n In indignation, in anger <\/strong> Because they had wronged his people.<\/p>\n Hab 3:13<\/span> <\/strong> declares, at last, why Jehovah went forth. <\/p>\n Thou wentest forth <\/strong> To war on behalf of his people (Jdg 5:4<\/span>; Isa 42:13<\/span>). <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. The report of Gods anger. Through the land. Not the mere land of Canaan, but the whole earth. <\/p>\n
2. The method of accomplishing the endsecretly.
3. The feeling with which the end is pursued. Their rejoicing. The rich boast in wealth, the mighty in power; but the cruel exult in mischief. The ferocity, craft, and activity of the oppressor, and the danger, snares, and helplessness of the oppressed, are described.<\/p>\n
The weight of scorn, where heavy misery
Too much already weighs mens fortunes down [Daniel<\/em>].<\/p>\n
2. It is worthy of our second and serious thoughtboth to honour God and confirm our faithto consider that Gods people are so dear unto him that he will change the course of nature to save them; that he can make them go safely, like conquerors, through affliction and danger [Hutcheson<\/em>]. Take the verse as emblematic of Gods ways. <\/p>\n
2. Swift and orderly, as horses yoked in a chariot.
3. Safe, though threatened by the heap of great waters boiling up as in a storm. The immediate connection, however, shows that what the prophet has in view is not the Red Sea, but the hostile army of the Canaanites, which presented a furious and impenetrable aspect to the Hebrews. Through this army Jehovah is represented as walking<\/em> with his warriors, as if a general were coolly to march his cavalry through the thickest of a proud and vaunting foe, which he knew would prove utterly powerless in the attack [Henderson<\/em>].<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n