Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 5 · Chapter 3
CHAP. III.
IN this Chapter, the Prophet having heard Gods minde, concerning both the Church and the Chaldeans, expreſſeth his exerciſe upon the whole of that which hath been revealed to him, in a way of meditation or prayer, penned for the edification and direction of the Church, in the times they were to meet with, v. 1. wherein out of his deep apprehenſion, and fear of the approaching ſtroak, having prayed for preſervation & moderation of ſeverity in their captivity, till the time prefixed for their deliverance ſhould come, v. 2. He gathers grounds of faith, that there ſhould be a deliverance from their future captivity, from the Lords glorious manifeſtations of old for his people, in carrying them from Egypt through the wilderneſſe, to the poſſeſſion of the promiſed land, and ſetling and ſecuring them in it, ver. 3.—15. after which he changeth his ſtile, and inſtead of praying, expects that preſent feares ſhould end in future confidence, v. 16. and glorieth in the hope of preſervation and deliverance, v. 17.18, 19. —In teſtimony whereof he commends his meditation to be ſung with joy, v. 19.
Ver. 1.
A Prayer of Habakkuk the Prophet upon Sigionoth.
The Inſcription of this exerciſe holds forth the Prophets ſcope, which is to pen a prayer to God, in reference to the enſuing calamities, ſuch a prayer (as the word ſignifieth,) as is made by a Supplicant to a Judge, which becauſe it was penned in Meeter for the help of memory, therefore the tune is preſcribed, the clear ſignification whereof though it be uncertain, yet that which cometh neereſt to likelihood is, that the Prayer being endited in a compoſed & mixt Meeter, it was to be ſung with variable tunes & inſtruments fitted accordingly. Doct. 1. when the Lords people abuſe their priviledges, they may be put to plead for them before the Lords tribunal by prayer, and be content to hold faſt theſe things by faith, which ſometime they had full poſſeſſion of; for Hab akkuk and the Church are put to prayer for their very being, and to deprecate the total ruine of Gods work. 2. It is the duty of all in a time of imminent or incumbent judgements, to ſtirre up themſelves and others, in their ſtations, to get the ſpirit of prayer, that being exerciſed in religious duties, they may be kept from declining or fainting, and may be preſerved from the judgement of ſenſeleſſe ſtupidity, which uſually attends ſuch times, Ezek. 24.22. Therefore doth the Prophet by his example ſtirre up, and by this publick forme (preſcribed by the Spirit of God, and therefore lawfull) direct the Jewes how to imploy themſelves in their captivity. 3. The people of God are not to expect that their prayers will hold in one tenor under trouble, but as their exerciſe will be various, in fearing, believing, trembling, rejoycing, &c. ſo their prayers may begin low, riſe high, fall low, and riſe high again; for, ſo much may be gathered from the nature of this meeter, wherein the prayer is penned, or tune to which it was ſung, called Sigionoth, or variable; as of one wandring here and there, and not keeping one way: This appeareth clearly in the prayer it ſelfe, or the Prophets ſubſequent exerciſe, and ſuch variety makes the conſort and melody of that ſpiritual exerciſe more ſweet.
Ver. 2.
O Lord, I have heard thy ſpeech, and was afraid: O Lord, revive thy work in the midſt of the yeers, in the midſt of the yeares make known, in wrath remember mercy.
This verſe containes that which is properly the Prophets prayer in this exerciſe; the ſumme whereof is, that being afraid of Gods threatned and imminent judgement of the Captivity, (to which he ſubmits without more contending) he prayeth that the Lord would not ſuffer his Church nor his work in it to come to nothing by their captivity; but would, during that time, keep in their life by undeſerved tokens of his favour, till he ſhould deliver. And that notwithſtanding their ſinnes procuring wrath, he would magnifie his mercy toward them. Doct. 1. When judgements are threatned againſt the Church, albeit ſhe may believe love in them, and that ſhe is the Lords whatever come, yet threatned trouble ought to be an exerciſe unto her, and ought to make her humble under Gods threatning hand, and tremble to deal with ſuch a bitter cup; O Lord, ſaith he, I have heard thy ſpeech, to wit, concerning the Captivity, and was aſraid. Both the Majeſty of the ſpeaker, and the matter of the ſpeech did affright him. 2. As prayer to God is the kindly vent of all the godlies feares, without which fear might readily cruſh them, and by which the thing feared is either removed, or bleſſed, and made more eaſie and comfortable unto them; ſo prayer will not ſpeak well in trouble, where there is not ſome ſenſe of Gods word threatning, or of his hand ſtriking at the root of it; for the Prophet being afraid, ſubjoynes, O Lord, revive, as the iſſue and reſult of his feare, and as being a ſuitable and fit time and diſpoſition for prayer. 3, When the Lord hath diſcloſed his purpoſe, concerning his peoples being in trouble, it is the duty of the godly to ſubmit without contending, and make them forbearing of it, till Gods prefixed time of deliverance come; for, the Prophet ſuppoſeth that the appointed yeares of the Captivity were to come, and doth not quarrel as formerly, but prayeth that the Church may be borne through in that time. This were a way to make many a croſſe eaſie, which our quarrelling makes inſupportable. See Jer. 29, 5.6. 4. The people of God are ſometimes left to lie under a long continued tract of trouble, to the end they may be narrowly tryed, and may have much ſorrow to be repayed with joy, Pſal. 90.15. for this trouble did endure for years, even ſeventy of them. 5. Beſides the Lords general relation to all his creatures as his handy work, he hath a peculiar relation to his Church and people, whoſe calling to be his people, and their building up and eſtabliſhing in that priviledge, is his own peculiar worke, and amongſt whom his elect are made anew by him, in a worke of redemption and regeneration, ſo that they become new creatures, and the worke of his hands, Iſai. 45.11. In the midſt of whom alſo he hath a work of his Ordinances and Kingdome to be preſerved and carried on: Which relation, as the Church ought to acknowledge it, and hold all ſhe hath of him, and make his worke the matter of her chiefe care in trouble; ſo this intereſt doth indeare the Lords people to, him, and is a cauſe why he will not let them go to ruine, and ſo loſe all that himſelfe hath done; for, ſo doth the Prophet reaſon, revive thy work. 6. The Lords people and worke may by reaſon of long and ſore Captivity, and (poſſibly) deſertion accompanying it, be redacted into ſuch extremities, as all may ſeem to be in peril of ruine, and the faith of the godly in peril to faint, and give it over: There may be ſuch low ebbes, as may put the godly to pray, O Lord, revive, or preſerve alive. 7. As the Lord both can, and will preſerve his work, and people, who wait on him, from ruine, and that in the midſt of extremities: ſo the Lords doing of this ought to be much eſteemed; therefore, the Prophet reſolving on Captivity, maketh it his ſuite which he hath warrant and ground of hope to aske, and the granting whereof will be refreſhful, though the trouble otherwiſe be preſſing: O Lord, revive thy work in the midſt of thy yeares. 8. It is a very refreſhful diſpenſation, and which the people of God have warrant to look for, that the Lord will ſeaſon and ſweeten their times of trouble, with ſome evidences of his favour, either in their boſomes, or by ſome token for good in his providence. Therefore the Prophet is directed to pray further, in the midſt of the yeares make known, to wit, his wonted favour, by ſome manifeſtation; and was anſwered in the Lords raiſing up of Prophets to them in Babylon, and by raiſing up the head of their King, about the midſt of the yeares of their Captivity, 2 Kings 25.27, &c. as a pledge of their future liberation; and by other favours beſtowed upon them. 9. As the Lords proceeding in wrath againſt his people would undoe them; ſo the apprehenſion of Gods juſt anger againſt them for their ſinnes, is a great hinderance to them in their prayers: Therefore the Propher, when he thinks on wrath, is made abruptly to cut his prayer, that he may runne and deprecate it; make known, (ſaith he, not expreſſing what) in wrath remember mercy. 10. As the Lords juſt indignation againſt ſinne doth not ſo tranſport him, as that he will forget mercy, or that he will deal in ſtrict juſtice, without all moderation, with his afflicted people: ſo this may give warrant to all thoſe who are ſenſible of ſin, and of wrath due, or inflicted for it, to flee to his free favour, and to pray with the Prophet, In wrath remember mercy. And teacheth all to magnifie God, when this prayer is anſwered in any ſort, and that God doth mixe a cup of wrath with any mercy or moderation.
Ver. 3.
God came from Teman, and the holy One from mount Paran, Selah. His glory covered the heavens, and the Earth was full of his praiſe.
Ver. 4.
And his brightneſſe was as the light: he had hornes comming out of his hand, and there was the hiding of his power.
The Prophet that he may ſtrengthen his own, & the godlies faith, in aſſurance of an anſwer to his prayer, gathereth together ſeveral grounds whereupon he expects it; which are taken from the manifeſtations of God in delivering his people from Egypt, in carrying them through the Wilderneſſe, and ſetling them in the promiſed Land; expecting by faith that the Lord (being unchangeable, ſtill the ſame, and the people ſtill his) will repeate theſe in their future delivery; and ſo lifts up his heart above all difficulties in the captivity, or that might impede their reſtitution; as looking to what had been done, as pledges of what God would do, before his Word failed, or they periſhed.
Gods glorious manifeſtations of old, among and for his people, are branched out in ſeveral particulars; whereof the firſt (agreeing much with Deut, 33.2.) is the Lord manifeſting of himſelf on Mount Sinai., at the giving of the Law, and on the hills adjacent in the deſert, through which he marched after giving of the Law, before his people, as their conſederate God, in glory and Majeſty like himſelfe; inſomuch that the ſplendor, wherwith he was invironed, filled heaven & earth, & was bright as any light: & though theſe rayes like horns which ſhined forth from his hands or ſides when he appeared, did point out his power, yet but darkly; as being but a veile caſt over his glorious power which in it ſelfe is incomprehenſible, as that light could not be ſtedfaſtly looked upon by the infirme and eaſily dazled eyes of man. Doct. 1. It is a thriving way in prayer, not only to put up deſires to God, to perſwade him, but to gather arguments whereby to confirme our own faith in the hope of ſpeeding, which will make us both cheerful in prayer, and quiet, having done our duty; Therefore though all this exerciſe be called prayer, ver. 1. yet after a ſhort ſuite, ver. 2. the Prophet makes the ſtudy of arguments of faith his chief work here, See 1 John 5.14, 15. 2. The Church is a ſtorehouſe of experience for a time of need; ſhe hath treaſures of inſtances of what God hath done, ready to be repeated againe in a new extremity; for, the Prophet repeats here works done of old, which he lookes upon as pledges of the like in this new ſtrait. 3. Gods glorious manifeſtations of himſelfe in, and for his Church, ought to be joyned with the conſideration of his holineſſe; and his glory and ſplendor ought to ſet out his perfection in purity, that the Church may fall in love therewith, and ſtudy conformity thereto; for, appearing thus he is God the holy one. 4. The Lords glory amongſt his people may ſhine brightly in a Wilderneſſe, which will not obſcure it when he lets it out; for, all this glory ſhined in the barren deſarts of Teman, or the South, which is a part of Seir, or Edom, Obad. 9. Amos 1.12. Deut. 33.2. Judges 5.4. and mount Paran, a place alſo neere to Seir, Gen. 14, 6. where Iſhmael dwelt, Gen. 21.21. and where Iſrael encamped ſhortly after they came from Sinai, Num. 10.12. and 12.16. and therefore joyned with the former, Deut. 33.2. 5. The glory of God revealed unto and for the Church, is not to be looked upon in a tranſient way, but ought gravely and ſeriouſly to be conſidered, till our hearts be affected and warmed with it. Therefore is Selah (no where uſed, but in the Pſalms and this Chapter) ſubjoyned, to ſhew the weight of this matter, and how our hearts ſhould pauſe and dwell upon it, till it grow upon our hands; yea, to ſhew that a ſight of him indeed, will give our hearts ſuch a ſet, as they muſt ſtand and breath a while. 6. As the excellency of all the creatures is from God, and doth daily ſet out his glory; ſo when he is pleaſed to appear in any ſpecicial manifeſtation, it doth obſcure all glory beſide, and ſet him out as onelyonly praiſe-worthy; for, in this progreſs, His glory covered the heavens, and the earth was full of his praiſe in a ſingular way, beſide what ordinarily appeareth of his glory in theſe, which this diſpenſation did in a ſort obſcure and tranſcend. 7. We ought to commend the infinite wiſdom of God and his tender reſpect to fraile man, that he hath choſen fit means and inſtruments of Miniſters and Ordinances, whereby to make himſelf known as we are able to bear, conſidering that immediate manifeſtaſtion of him who dwelleth in light inacceſſible, would but undoe us, while we are in our mortal bodies; for, when he appeared, his brightneſſe was as the light filling heaven and earth, as if it had been all a ſun; This was acknowledged by Iſrael, when they could not endure this glory, nor hear God ſpeak, Exod. 19.16. & 20.18, 19. And by Eliah, in wrapping his face in his mantle, when God appeared to him. 1. Kings 19.13.18. The Lords moſt glorious manifeſtations of himſelf to mortal creatures, are but as vailes caſt over his infinitly glorious eſſence, and attributes, and ſo to ſay, an obſcuring of himſelf, that he may reveale himſelf to their capacity; yea, it much commends the glory of God, and may help our faith if we conſider that the moſt glorious effects of his power are but as a vaile caſt over his glorious omnipotency, who can do far above what we ask or conceive; for, he had hornes come out of his hands, or glorious manifeſtations of his power ſhining in theſe glorious rayes, wherewith he arrayed himſelf on every ſide, and yet there was the hiding of his power. 9. The Lords taking his Church by the hand, when ſhe came out from the pots of Egypt, and entring with her in a Covenant of marriage, and that in ſo glorious ſtate, as teſtified what eſtimation he had of her, and what reſpect he would put upon her, gives warrant to the Church in all ages, to believe, that the glorious Lord will not deſpiſe her in her low eſtate, but notwithſtanding his great Majeſty, and her baſeneſſe, he will appear for her, will deliver her out of trouble, will let out tokens of favour to her, by which he will put reſpect upon her, and will renue his covenant with her; Therefore the Prophet by faith looks to all this as forthcomming for the Church in her ſecond captivity.
Verſ. 5.
Before him went the peſtilence, and burning coales went forth at his feet.
The Second branch of the deſcription of Gods glorious manifeſtation is taken from his attendants, for executing his judgements; he had the Peſtilence and burning coals, (that is deſtroying lightnings, as Pſal. 18.12. & 78.48. or peſtilential burning diſeaſes, as D…ut. 32.24.) which as Lackeys ran before him, and at his feet, wherever he went, ready to be hunted out at his command; at which both the Egyptians and themſelves in the Wilderneſſe had proofe, Exod. 9.3.23.24. Num. 11.1.43, 44, 45, 46. and elſewhere, and in naming of theſe plagues, as being moſt devouring, other plagues are not to be excluded, but underſtood. Doct. 1. The glory of the Lord doth ſhine, and is to be ſeen and adored in his works of judgement, as well as in other acts; for, The Prophet brings it in here, to ſet out his glory, that before him went the Peſtilence, &c. 2. It is a farther manifeſtation of Gods glory, and ought to be a ground of the Churches faith, that he can and will when he pleaſeth, find wayes to plague enemies, though ſecond cauſes and probable meanes faile; ſo doth the Prophet reckon while he brings in Peſtilence and burning coales, as ready to do that work. 3. It is a part of our duty in glorifying God, to acknowledge all afflictions to be as his pages, ready to come and go at his command, that ſo our eyes may be moſt on him under them; for, ſo doth the prophet ſet out his glory, that theſe plagues went before him, and forth at his feet, attending on his progreſſe. 4. Faith may ſafely gather from judgements executed for ſinnes of old, that judgement ſhall be executed for the ſame ſinnes againe committed; and from judgements inflicted on the Church when ſhe ſinnes, that undoubtedly the ſinnes of enemies will not be paſt over; Therefore the Prophet recordeth what had been done on Egypt and themſelves, as a certain pledge of Babels ruine, that the Church may be delivered.
Verſ. 6.
He ſtood and meaſured the earth: he beheld and drove aſunder the nations: and the everlaſting mountains were ſcattered, the perpetual hills did bow, his wayes are everlaſting.
A third inſtance of his glory of old, appeared in his dividing the Land of Canaan, by Moſes and Joſhuah to the twelve Tribes; which he ſtood and meaſured; that is, not onelyonly fixed their reſt when they came there, after they had long wandered with the Ark of his preſence; but he openly manifeſted himſelfe to be a ſoveraign Lord, and their God in doing of it, and that he needed not any deliberation, or time to it; His glory alſo ſhine… in putting them eaſily in poſſeſſion of that Land, ſcattering the Nations with a look of his countenance, in anger, whereby the Lord (who can if he pleaſe, remove fixed mountains) did overthrow, and ſubdue the inhabitants of that hilly country, whoſe poſſeſſion had been ancient and of old, (as the hills which they poſſeſſed) and whoſe ſtable condition, like the hills alſo, did promiſe them a perpetuity. And no wonder; for his wayes and purpoſes concerning his people, Deut 32, 8. were more ancient then their poſſeſſion; and God being eternal, and ſtil the ſame, will yet be forth-comming in the like need. Doct. 1. God who is the ſoveraign King of all Nations, and who caſts down, and lifts up whom he pleaſeth, will manifeſt himſelfe in carving out, even the outward lot and condition of his people, according to the tenour of his Covenant with them for that purpoſe; for ſo he proved when he ſtood and meaſured the earth, or the Land to his Iſrael, to whom he had promiſed it, and ſo made them hold it by the ſure tenour of his free gift. And ſo doth the Prophet expect the Lord will do yet. 2. It is a notable encouragement to faith, and ſets out Gods glory, that look what is moſt difficult in mens ſight, and may redact them to greateſt extremities, yet is moſt eaſie to God, when he puts hand to it; for he ſtood of old and deſigned a Land; he but beheld and drave aſunder the Nations; and albeit their poſſeſſion was neer as ancient, and appeared as ſtable as the everlaſting mountains and perpetual hills, yet they were ſcattered and did bow. 3. The Lords eminent appearing in bringing about a mercy for his people, according to the tenor of the Covenant, gives a ground of claime, when it comes in hazzard againe, and is a pledge that God will aſſert and maintaine his own glorious purchaſe, though for a time it ſeeme to bee plucked out of his hand; for, ſo would the Prophet gather, that the Lord who had not onelyonly promiſed, but gloriouſly put his people in poſſeſſion of that land, would bring them back to it againe in due time. And to this purpoſe doth Jehoſhaphat alſo reaſon, 2 Chron. 20.11. 4. Albeit that mens having a long and firme-like poſſeſſion of what is the Churches right, may be great trial of faith, yet the ſtudy of Gods unchangeable nature, and his eternal and irreſiſtible purpoſes will ſtrongly ſupport faith; Therefore the Prophet, in oppoſition to the Chaldeans power, and long poſſeſſion. Iſ. 49.24. holdeth forth Gods eternal purpoſes concerming the Church, which as of old they had overturned the Canaanites, ſo yet they would take place in all generations, Pſal. 33.11. In both theſe reſpects his wayes are everlaſting, as being more ancient and ſure then the Cananites poſſeſſion, and yet the ſame unchageably to overturne the Chaldeans.
Verſ. 7.
I ſaw the tents of Cuſhan in affliction: and the curtains of the land of Midian did tremble.
A fourth inſtance of this glory ſhined in the terror which Gods preſence among his people, put upon their enemies, and all round about, inſtanced in theſe of Cuſhan and Midian, whoſe habitation was in tents and under curtains; This was accompliſhed, partly when in Iſraels march through the Wilderneſſe, all theſe Arabians (deſcended of Cuſh, as well as the Ethiopians on the other ſide of the red ſea) and Midianites, who lived thereabout were affrighted, as not knowing on whom they would fall; which feare alſo took hold on other Nations, Exod. 15.14, 15. Num. 22.3, 4. Joſh. 2.9, 10.11. and pur them in great affliction and terrour; and partly it was accompliſhed in that norable defeat of Cuſhan Riſhathaim, by Othniel, Judg. 3.8.9.10. and of the M…dianites by Gideon, Judg. 7. All this the Prophet looks back upon by faith, and ſeeth the Lord ready to do the like. Doct. 1. It ſerveth to illuſtrate Gods glory, and ſtrengthen the faith of his Church in beleeving promiſes, to conſider that God can diſcover the vanity of creatures, by making ſtout-hearted nations to tremble, that he can fight againſt men with his terrour, and can diſcover himſelf terrible in and for his Church, when ſhee is in a Wilderneſſe and low eſtate; for, this is aray of his glory and a ground of the Prophets faith, that the tents of Cuſhan were in affliction (or under vanity, which this terrour diſcovered to be in them) and the curtains of the land of Midian did tremble. 2. It is a notable way to ſtrengthen faith, when we conſider how ſatisfactorily God at any time hath made good his word, and when we ſtudy much ſuch grounds and props held out to our faith by God, till we come to a full aſſurance; for faith the Prophet, I ſaw the tents, &c. that is not onelyonly the Church (in whoſe name he ſpeaks) did at that time ſee God clearly performing his Word, and therefore ſhould not doubt in a new ſtrait; but by this practice he teacheth every beleever to look back on what Ged hath done, and ſtudy upon it, till the ſight of it afford ground of comfort in new troubles, and till they ſee ground to expect the like if need be.
Ver. 8.
Was the LORD diſpleaſed againſt the rivers? was thine anger againſt the river? was thy wrath againſt the Sea, that thou didſt ride upon thine horſes, and thy charets of ſalvation?
Thy bowe was made quite naked according to the oathes of the Tribes, even thy word, Selah. Thou didſt cleave the earth with rivers.
A fifth inſtance of this glory ſhined forth in two very contrary effects, of dividing the red ſea and Jordan to give way to his people, Exod. 14. Joſh. 3. and of making hard rocks to furniſh water to quench their thirſt, Exod 17.6. Num. 20.8, 11. The firſt of theſe is amplified from Gods great love and fidelity appearing in it, in that when he had no quarrel againſt the ſea and rivers, yet he would trouble them, and march through them in ſtate, on his horſes and chariots of the pillar of cloud and fire (oppoſed to Pharaohs chariots and horſemen) for the ſafety and protection of his people, and did draw forth his weapons againſt his enemies, to prove his fidelity, and the truth of his Word, frequently repeated and confirmed by oath to the tribes of Iſrael. The ſecond is amplified from Gods liberality, in giving them water in abundance, ſo that it clave the ground, and cut it ſelf a channel, and followed them in rivers, Numb. 20.11. Pſal. 78.15, 16. 1 Cor. 10.4. Doct. 1. Variety of contrary trials and difficulties on the right hand and the left, cannot exhauſt that fulneſſe of ſufficiency and love that is in God toward his people; for, if ſeas and rivers trouble them, then he can turn them into dry land, and make a way therein for them to paſſe through: If againe, want of water trouble them, he can makrocks furniſh and afford it. 2. It is a point of ſpiritual wiſdom to read and obſerve Gods minde and ſcope in his works, and what his thoughts are toward the creatures he works upon or about, that ſo none may miſtake or ſtumble, and that his people may more diſtinctly read his love to them; therefore is a queſtion (which includes a denial) thrice propounded, that none might be ſo fooliſh as to think that his dealing ſpake any anger againſt theſe creatures, but rather proclaimed his love to his people. 3. Gods great anger againſt wicked men, ſinfully troubling his people, may appear from conſidering his dealing with inſenſible creatures (who are not properly objects of Gods anger, as having never ſinned; but onelyonly accidentally; when God troubles them for the good of his people, or plagues ſinners by ſmiting them) when in their ordinary courſe they ſtand in the way of his peoples well-being; for thus would the Prophet have the Church to gather, that not onelyonly if he divided ſeas and rivers, he may do the like again, if need be; but if the Lord did ſo make the ſea and rivers to reele, againſt whom he had no quarrel, what wil he do to them againſt whom he is juſtly angry? 4. God can eaſily appear in great Majeſty, when his Church is at a low ebbe; and when he appeareth, any thing will bring ſafety; and in his Churches greateſt ſtrait he will get arms to reach his enemies a ſad blow; The troubles of the Church may be full of proofs of love, and even in her loweſt condition the Lord can plague his enemies; for, at the red ſea, the clouds were his horſes and chariots of ſalvation, and there his bowe was made quite naked, or his power manifeſted (as in thoſe countreys they drew their bowes out of caſes (wherein they were kept) when they went to battel) to the Egyptians overthrow. 5. The people of God do never look rightly on his works, but when thereby their hearts are warmed toward him; and ſtudying of his working is one meanes appointed for ſtirring up of affection; Therefore both here and afterward, the Prophet who formerly ſpake of God, is driven to ſpeak to God of his own working: Thou didſt ride, thy how was made naked, &c. 6. The Lord ſtands bound to his people and to every one of them, conjunctly and ſeverally, by his word confirmed by oath, to doe for them what they need, and is for their good; for here is the oath of the tribes (made to them by God) even thy Word. 7. It is anotable confirmation to faith, that in hardeſt times, and greateſt extremities, God will not erre in his Word, but will make it good by performance; for in this doth the Prophet incourage himſelf, that even at the red ſea, where Pharaoh thought he had Iſrael encloſed, even there the Lords how was made quite naked according to the oathes of the tribes, &c. 8. It is the duty of the godly, ſeriouſly to remarke every accompſiſhment of Gods Word, that it may be matter of praiſe, and clearer ground of future confidence, and relying upon his word; Therefore is Selah again ſubjoyned to this paſſage. 9. Gods people will not want refreſhment in a wilderneſſe, and that in abundance, and God will ſupply their wants, though every thing ſhould promiſe the contrary; for, God did cleave the earth with rivers, when there were nothing but flints in a drie Wilderneſſe to bring it out of.
Ver. 10.
The mountains ſaw thee, and they trembled: the overflowing of the water paſſed by: the deep uttered his voice, and lift up his hands on high.
The Prophet reſumes that inſtance of Gods appearing on mount Sinai, and the hills about, and that of his dividing the ſea and Jordan; and amplifieth both from the conſideration of the great Majeſty of God appearing in them, which was ſuch as made the hills to tremble by an earth-quake, Exod. 19.18. Pſal. 114.4.6, 1. and the water which uſeth to overflow all, ran out of his way. The depths by making a noiſe teſtified how much they were troubled at his preſence, and by ſtanding up on heaps on every ſide, Pſal. 78.13. Joſh. 3.16. they as it were lift up their hands to adore and teſtifie their ſubjection to their Creator. Doct. 1. The Majeſty of God appearing for his people, and the truth and certainty of what he hath promiſed to them, is confirmed by many proofs and witneſſes, which we ſhould take notice of for confirmation of our faith, and for this …nd ought again and again to ſtudy Gods working, every new fight whereof wil afford a new leſſon and matter of encouragement; for, theſe confirmations grow upon the Prophets hand, and in this review of Gods work, he finds yet ſomewhat more in them to help his faith, and his work on mountains and waters concurring to prove the ſame point. 2. It is our duty to ſtudy, and be affected with Gods work, not onelyonly as it brings about our good, but chiefly as it ſets forth, and illuſtrates his Majeſty and glory; Therefore the Prophet in this review, obſerveth it as a chief conſideration, that the mountains ſaw thee, and they trembled, the overflowing of the water paſſed by, &c. 3. As the brutiſhneſs of men, who do not ſtand in aw of God, may be read from mountains, and ſeas, their trembling and doing homage to him, when he puts them to it: ſo alſo the vanity of all oppoſition to Gods ſaving of his people, may be ſeen in what God did to any of theſe creatures, when they ſtood in his way; for, this is held out in the mountains ſeeing him, and trembling, in that the overflowing of the water paſſed by, the deep uttered his voice, &c.
Ver. 11.
The Sun and Moon ſtood ſtil in their habitations, at the light of thine arrows they went, and at the ſhining of thy glittring ſpear.
The Prophet alſo reſumes that which had been ſpoken, to v. 6 of Gods ſubduing Iſraels enemies, and giving to them a peaceable poſſeſſion of the land. And he illuſtrates yet farther the glory of God ſhining in it, from ſeveral inſtances. The firſt whereof is taken from Gods making the Sunne, and Moon to ſerve his people in their warres, and contrary to their courſe to ſtand ſtill in heaven, and ſo to order their motions, as they might give time and light to the Church, to employ their weapons, and might attend and bare witneſſe to Gods fighting for his Church with haile ſtones as with arrows and ſpears, Joſh. 10.11, 12, 13. which are called bright and glittering, becauſe of Gods immediate hand in them, putting a ſplend or upon them, and becauſe that the Sunne ſhining upon the haile ſtones, as they fell made them to glitter. Doct. 1, Albeit the people of God ſeem to be low and baſe things, in reſpect of many glorious creatures which God hath made, and ſet in ſituation above them; and albeit ordinarily they get but the common uſe of creatures, with the reſt of the world, Matth. 5.45. yet theſe ſingular diſpenſations do prove that all the creatures are in a ſpecial way ſervants to Saints, and that the Sunne is as a candle, to be lighted, or put out, when God ſeeth fit, as their affaires require, without any reſpect to the world beſide; for the Sun and Moon ſtood ſtill, and went as God and his people had to do. This may teach the godly to read more eſpecial love in the ordinary uſe of theſe benefits, then is let out to others. 2. Enemies to the Church may expect, that the Heaven and Earth, and all the creatures will be againſt them; and when means, or ſecond cauſes on earth cannot overtake them, that Heaven wil reach them, for, the Sunne and the Moon ſtood ſtill, to behold and give light to the execution made upon them; and when Iſrael could not reach them in their flight, God overtakes them with arows and a glittering ſpear.
Verſ, 12.
Thou didſt march through the land in iudignation, thou didſt threſh the Heathen in anger.
A ſecond inſtance of Gods glory in that work, appeared in his ſpeedy and ſore deſtruction of the Canaanites, againſt whom he was highly offended, as being Heathens, and enemies to him, and to his people. His chariots went ſpeedily through them, and trod them down, as corn is threſhed out by the feet of beaſts. Doct. 1. Gods anger againſt wicked enemies, (whether Pagans or ſuch whoſe carriage towards his Church is Pagan-like) is a ſore party, and will make great havock of them; and a ſhort cut of long work; for however the Canaanites were many and potent, yet, ſaith he, Thou didſt march through the land in indignation, thou didſt threſh the people in anger, 2. God is alone the ſubduer of enemies to his people, (though ſometimes he may employ more inſtruments, ſometimes fewer or none at all) and as he is to be ſeen in what is done, ſo is he to be looked to for what is undone; for, Thou didſt march through, &c. ſaith the Prophet, acknowledging what was paſt, and expecting the like to come.
Ver. 13.
Thou wenteſt forth for the ſalvation of thy people, even for ſalvation with thine Anointed; thou woundedſt the head out of the houſe of the wicked, by diſcovering the foundation unto the neck. Selah.
Ver. 14.
Thou didſt ſtrike through with his ſtaves the head of his villages: they came out as a whirlewind to ſcatter me: their rejoycing was as to devour the poor ſecretly.
He further inſtanceth the Lords glory in this worke, and in ſeveral others, (as in Egypt, under the Judges, David, &c.) as ſhining. 1. In his deſign in all theſe works, which was to bring ſalvation to his people by his anointed inſtruments, Moſes, Joſhua, David, &c. as types of Chriſt, and of eternal ſalvation by him. 2. In the remarkable judgements inflicted upon enemies, in that he did deſtroy the heads and rulers of thoſe wicked ſocieties, as was verified on Pharaoh, and other Kings (who troubled them after they were ſetled in the land) and overthrew not only the Kings of Canaan, but all the Soveraignty, and power that was in that land and oppoſed Iſraels poſſeſſion; yea further, he not onelyonly cut off the the head of ſoveraignty, in the perſons of rulers; but rooted them out in their ſubjects, by overturning ignominiouſly their ſtable condition, as a houſe when it razed from the top to the foundation, or as a mans body (which ſupports the head) when it is made bare from the heel (which is the foundation he ſtands on) to the neck, and by cutting off their ſoveraignty, not only in Cities, but even in inferiour villages, and the rulers thereof; And this he did even by theſe ſame means, which they employed againſt the Church: this was accompliſhed in the ſad ſtroaks that befel Egypt, with Pharaoh, eſpecially at the red ſea; in the ſtroaks that many times came upon the ſubjects of Iſraels oppreſſors, and the invaſions, and conqueſts made of their territories, under David and others, but eſpecially in the entire conqueſt of the land of Canaan, wherin the people were not only ſubdued, and put under the power of Iſrael, but the very root of the Heathens Soveraignty over that land was rooted up, by the utter extirpation of the inhabitants in cities and villages (except the Gibeonites, and ſuch as they ſinſuily ſpared) that Iſrael might poſſeſſe their habitation. 3. Gods glory ſhined in theſe works, in fruſtrating the proud hopes of enemies; for the Lord did thus deſtroy them, when they were both violent, and confident of victory, and when they thought to overwhelm the weak Church, as with a tempeſt and made it their delight by craft and cruelty to devour her. Doct. 1. Unto ſuch as are the Lords people, ſalvation is his ſcope, and will be the reſult of all his enterpriſes; for it is twice marked, that he went forth for the ſalvation of his people. 2. Chriſt is the ground of all ſalvation to his people, & every deliverance they get is a pledge of eternal ſalvation by him; for he went forth for ſalvation with his anointed. Theſe fitted inſtruments (whom the Church will never want in her need) were but types of Chriſt, and imployed by him from whom all ſafety cometh, and theſe deliverances were ſhadows of his ſaving to the uttermoſt thoſe that come to God through him. And although the poſſeſſion of Canaan, was in a peculiar way typical, yet the godly in all times may look on temporal mercies, as pledges of better. 3. As in wicked Nations or combinations thoſe who are chiefe in authority, are ordinarily moſt eminent and inſtrumental in evil: ſo the Lord will break the combination, by cutting off thoſe which no greatneſs nor eminence ſhal be able to avert; for Thou woundeaſt the head out of the houſe of the wicked. 4. As wicked States and Nations adding oppoſition to the Church to all their other wickedneſſe, do deſerve that God ſhould root but ſuch States and Nations, by utter extirpation: ſo the Lord hath given proof that he is able, and will not ſpare ſo to doe when he ſeeth it fit, and when his peoples need calls for it; for he diſcovered the foundation to the neck, and did ſtrike through the head of his villages. 5. The Lord will doe that in due time to his implacable enemies, which may afford matter of ſerious thoughts to themſelves and others, and ſuch diſpenſations of his are wiſely to be conſidered; therefore Selah is againe ſubjoyned to this purpoſe. 6. When the Lord hath enemies great and ſmal to root out, he need no other means but their own weapons, or the very deſignes whereby they think to thrive beſt, and to ruine the Church; for Thou didſt ſtrike through with his ſtaves, the head of his villages; This was the iſſue of Pharaohs purſuing Iſrael at the red ſea, of all the Canaanites enterpriſes againſt them, and was more clearly verified on the Midianites, Judg. 7.22. on the enemies of Judah in Jehoſhaphats dayes, 2 Chron. 7.22.23. and others. 7. As the Church hath ſtill been exerciſed with violent cruel and unſatiable enemies, and muſt ſtill expect to meet with ſuch, ſo the Lord will repay this, and that even when their hopes and earneſtneſſe to carry their deſignes are greateſt; for it was both a cauſe of their deſtruction, and the time of it, when they came out as a whirlewinde to ſcatter me, (ſaith the Prophet in the name of the Church,) or violently to overrunne her, and deſtroy her, and when their rejoycing was to devour the poor ſecretly, or in ſecret and hiddden places: that is, they took pleaſure not only to overthrow them with great Armies coming like a tempeſt upon them, but alſo to ſurprize them with ſudden incurſions when they were exhauſted and had fled to ſecret holes for ſhelter and refuge. This doth well agree with the condition of Iſrael under Midian, Judg. 6 2, 3, &c. under the tyranny of the Philiſtines, 1 Sam. 13. & 14. and at divers other times, as at the red ſea, Exod. 15.9, 10. and when the Canaanites made head againſt them, &c. 8. The Church of God in all ages is as one body and ſociety, having intereſt in the ſame priviledges, communion in the ſame faith, and the latter ages being heirs of the ſufferings of the former, and of the advantages to be reaped by them, therefore ſaith Habakkuk in the name of the Church, They came out to ſcatter me; as if the Church in his time, in the ſame individual perſons had been under the former trials, becauſe they were heirs to any benefit, or experience that might be gathered from them:
Ver. 15.
Thou didſt walk through the ſea with thine horſes through the heap of great waters.
The Prophet cloſeth all this with a ſecond look of Gods glorious marching, as a man of war, guarding his people through the ſea and deep waters, gathered on heapes. Whence learn, 1. Albeit in a time of eaſe we are ready to ſatisfie our ſelves with a tender view of Gods workes, yet a time of trouble will put us to ſtudy them over and over againe, to ſee what we can finde in them for our relief, and though many times we finde little in his works, yet when we ſtudy well, we will find that we dwell never enough on them, and that the oftner we ſtudy them, we will finde the more in them; particularly extraordinary mercies would be much and often remembred: ſo much doth the Prophets practice in looking over again on this act, which was an extraordinary work, teach us. 2. It is worthy our ſecond and ſerious thoughts, both for ſetting out of Gods honour, and for confirming our faith, to conſider that Gods people are ſo dear to him, as he will turn the world upſide down, and change the courſe of nature, if need be, before they periſh; and that he can make his people go ſafely, and like conquerors, through great afflictions & dangers, for ſo much doth the repeating of this act of Gods power, in making ſeas a way, and riding with his people through it, as if they had been guarded with an army, teach us.
Verſ. 16.
When I heard, my belly trembled, my lips quivered at the voice: rottenneſs entred into my bones, and I trembled in my ſelfe, that I might reſt in the day of trouble; when he cometh up unto the people, he will invade them with his troups.
The Prophet after this meditation concerning Gods way of old, returneth to his former exerciſe, v. 2. about the enſuing captivity, but with great advantage; ſo as in ſtead of praying, he from the former grounds confirmeth his own and the godlies faith againſt all the imaginable difficulties in it; and firſt, againſt the affliction, and humbling exerciſe, which the denunciation of this trouble put him and the godly unto; and although it was a very heavy exerciſe, inſomuch that his belly, or inward bowels (which the Scripture ſometimes puts for the heart, becauſe of its ſecrecy, Prov. 20.27. and for the ſeat of affections, Iſa. 16.11.) did beat, and ſhake for fear, which made his mouth and lips to ſhiver, ſo that he could not ſpeak; though his body even to his bones, was conſumed with thoughts about it, yea, though he trembled in himſelf, as in a total diſtemper, ſo that nothing he could do, was able to bear it down, or in his place, ſo that through trembling he could neither ſit, nor ſtand, nor reſt in any place; yet he reckons by faith, that God by this exerciſe, would make that ſore day of trouble more eaſie, when it came, and when God ſhould ſend the Chaldeans againſt that rebellious people, to cut them off. Doct. 1. Much uſe of faith makes eaſie and comfortable work in prayer; for ſo the Prophet after this ſtudy and meditation, carveth his own anſwer, and glorieth. 2. As the Lord in his long ſuffering, uſes to give faire warning to his Church before he ſtrike, if we would obſerve it from his Word; and as he uſeth to ſtrike ſore when his Church abuſeth his patience, and puts him to it: ſo his Word of threatning ought to be believed, and our faith of it ought to appear, in our deep ſenſe; and trembling becauſe of his rod ſhakenat us; for here is a voice of invading, or cutting in pieces with troups, ſounding againſt the Church, before it was inflicted; and this the Prophet heard, and believing it, it makes his belly tremble, &c. 3. It is Gods way with his people, to humble them by trouble, and to lay them and their ſtrength of every kinde by, before they get a right way of bearing it; and it is their great valour to renounce their own ability, that they may leane on him; for the Prophet ſpeaks of himſelf, as one ſpent with the apprehenſion of the burden, my belly trembled, my lips quivered at the voice; rottenneſſe entered into my bones, and I trembled in my ſelfe. 4. The Lord never puts his people to any ſore exerciſe, or trial that is ſingular, but he hath a purpoſe of good in it; and will diſcover that they are not behinde with others who ſit idle, when they are kept buſie; for in all this exerciſe of the Prophet, when others of the Jewes were ſleeping, the Lord aimed at reſt in a day of trouble; when othes ſhould be terrified with the invaſion. 5. As the Lord ſometimes begins at his own houſe with trouble, whereby they are exempted from the dregs of the cup which the wicked drink out, Pſal. 75.8. 1 Pet. 4.17. Pſal. 91.12.13. ſo the Lords exerciſing and humbling of his people with the apprehenſion of approaching trouble, is a preſage & a means of making it eaſie when it cometh; for hereby they are prepared, and not ſurpriſed with ſinners and hypocrites, Iſa. 33.14. they are made to ſee Gods juſtice in his ſtroak, that they dare not but ſubmit without quarrelling; they are made to deny themſelves and ſeek ſtrength in God; yea, apprehenſion may conceive trouble, as more terrible then it will prove, and ſo that diſappointment will bring eaſe: therefore ſaith the Prophet, I trembled in my ſelfe, that I might reſt in the day of trouble.
Verſ. 17.
Although the fig-tre ſhall not bloſſome, neither ſhall fruit be in the vines: the labour of the Olive ſhall faile, and the fields ſhall yeild no meat, the flock ſhall be cut off from the fold, and there ſhall be no berd in the ſtalls;
18.
Yet I will rejoyce in the LORD, I will joy in the God of my ſalvation.
The Prophet by faith aſcends yet higher, to grapple with the trouble it ſelfe; and though all creature-comforts, and means of ſubſiſtence under trouble ſhould faile, (as if means of livelihood from trees, land, or cattel were cut off from man, as uſeth to be in a general deſolation by war) yet he undertaketh to bear out, and to rejoyce in God for the hope of ſalvation and deliverance, by vertue of the covenant, and that intereſt the Church hath in him. Doct. 1. As the calamities of war and captivity are very great and ſore; ſo it is the Lords way in the Churches trouble, to blaſt and lay aſide all matter of confidence in any thing beneath God; for this is no idle or impoſſible ſuppoſition, but what the Church may expect in her afflictions, that the figtree ſhall not bloſſom, &c. 2. Faith never gets right footing or exerciſe, ſo long as the believer would ſet bounds and limits to trouble, that it may come hitherto and no farther, and doth not ſee through and condeſcend & ſubmit to the worſt that poſſibly may come; for thus the Prophet ſuppoſeth, that the very courſe of nature for mans preſervation may faile, to the end he may caſt himſelf wholly and cleanly upon God. 3. As the promiſed mercies of the Church, are ſurer then the very courſe of nature, ſo faith apprehending theſe promiſes, will out-live the worſt of ſtormes without fainting; for Although the fig-tree ſhall not bloſſome, yet will I rejoyee in the Lord, ſaith the Prophet in the name of the Church. 4. Faith in hard times gets ſure footing, when it conſidereth that God who is omnipotent and alſufficient, liveth whatever come or go; and that it is ſo uſual for God to give deliverance, according to the Covenant, when all means faile; and for Saints to get it in ſuch away, and at ſuch a time, and not before, as God hath this as a title, whereby he is known in his Church: for ſo doth the Prophets faith fix on Jehovah, the God of our ſalvation. 5. Faith is given in hard times, not onelyonly for bearing up, but to furniſh matter of joy and gloriation, which ſhould be endeavoured after, as honouring God, as evidencing that we got more in him then trouble can take from us, as being a means to make trouble eaſie; by avoiding the extremity of diſcouragement to which it drives us and a teſtimony that we expect good by trouble, and ſomewhat that is without the reach of it; therefore the Prophet reſolveth to rejoyce and joy in the midſt of his calamity.
Ver. 19.
The LORD God is my ſtrength, and he will make my feet like Hindes feet, and he will make me to walk upon mine high places. To the chief ſinger on my ſtringed inſtruments.
The Prophet by faith ſpeaks out poſitively, what he expects from God as the matter of his joy, in reference both to ſubſiſtence, during the time of the captivity, and to iſſue from it, to wit, that God would be the Churches ſtrength when all means failed, that he would gather and bring them back after ſcattering, and make them nimble to overcome all difficulties in their way, (as a Hind skips over mountains and inacceſſible places,) till they come to poſſeſſe their own country again, which was for the moſt part hilly, and to enjoy communion with God in the Temple, which was ſituate upon the holy mountains, Pſ. 87.1. and the Prophet to avow this his confidence, and edifie the Church, giveth out this exerciſe to be publickly ſung by the Muſicians of the Temple, and plaid upon fit inſtruments preſcribed by him, and therefore called his. Doct. 1. It is a ſingular proofe of love, and ought to be the matter of joy to the afflicted Church, when ſhe is ſupported and kept from fainting under her trouble, although ſhe have no more; for, here the Prophet ioyeth in that he hath ſtrength. See 2 Cor. 12.8, 9, 10. 2. When all props and grounds of encouragement on Earth do faile, there is abundance of furniture to ſupport Gods people and make them ſubſiſt, do or ſuffer, as he calls them, which will be forth-comming for the ſelf-denyed who wait on God; for of doth the ſelf-denied Prophet reckon: Jehovah the Lord is my ſtrength, See Iſai. 40.29, 30, 31. 3. The Lords people are not utterly undone and paſt hope, even when they are brought into captivity out of their own land, and under the power of others; for, the Lord can return their captivity, as here the Prophet expects. 4. The promiſes of the Lord are ſo certainly to be accompliſhed, as every promiſe of a mercy is alſo an undertaking for the removal of every impediment that may ſtand in the way of it: He will make my feet like Hindes feet, ſaith the Prophet, & carry me over all impediments, and make me to walke upon my high places. 5. Though Gods mercies be oft-times little thought of when they are enjoyed, yet the want of them will diſcover how rich they were, and make the reſtitution of them ſweet; and to the godly man, enjoynment of God in his ordinances, is far above any lot beſide; therefore doth the Prophet call the land and mountain of the Temple, mine high places; to ſhew, that albeit it was a hilly land, in compariſon of pleaſant Babel, yet it was his choice above all the world beſide, that it ſhould be ſweet to be reſtored to it again with liberty. 6. Albeit faith may be oft-times conjoyned with much fear, that the believer may be afterward aſhamed, if he utter any thing of his confidence; yet what faith gathers from the Word, may be boldly avowed; ſo doth the Prophet avow his exerciſe, and make it publick: To the chiefe Singer, &c. 7. Faith having in an hard time apprehended God for ſtrength and a bleſſed iſſue ought to ſtir up to praiſe in hope, in the midſt of the trouble: therefore the Prophet directs this to be ſung: To the chiefe Singer on my ſtringed Inſtruments.