There is no doubt but that the Prophet dictated this form of prayer for his people, before they were led into exile, that they might always exercise themselves in the study of religion. We indeed know that God cannot be rightly and from the heart worshipped but in faith.

The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isa.

This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time – “God went forth from Teman, and the holy one from mount Paran”; for a verb in the past tense follows.

He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light.

The Prophet repeats here, that God came armed to defend his people, when he went forth from Teman; for he connects with it here the deliverance of the people.

He says that God possessed every power to subdue the earth to himself, and that he could at his will destroy it, yea, dissolve mountains as veil as nations. Some of the Jews understood this of the ark, which stood at that time in Gilead.

The Prophet relates here, no doubt, whatever might bring comfort to the miserable Jews, as they thought themselves rejected and in a manner alienated from God. Hence the Prophet mentions here other deliverances, which were clear evidences of God’s constant favor towards his chosen people.

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…

The Prophet explains the same thing more clearly in this verse – that the power of God was formerly manifested for no other reason but that the children of Abraham might be taught to expect from him a continued deliverance: for he says that the bow of God was made bare.

Habakkuk proceeds with the history of the people’s redemption. We have said what his object was, even this that the people, though in an extreme state of calamity, might yet entertain hope of God’s favor; for he became not a Redeemer to the race of Abraham for one time, but that he might continue…

Here the Prophet refers to another history; for we know that when Joshua fought, and when the day was not long enough to slay the enemies, the day was prolonged according to his prayer, He seems indeed to have authoritatively commanded the sun to stay its course: but there is no doubt, but that…

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.

The Prophet applies again to the present state of the people what he had before recorded – that God went forth with his Christ for the salvation of his people.

At the beginning of this verse the Prophet pursues the same subject – that God had wounded all the enemies of his people; and he says that the head of villages or towns had been wounded, though some think that פרזים, perezim, mean rather the inhabitants of towns; for the Hebrews call fortified…

Some read, “Thou hast trodden thy horses in the sea;” but it is a solecism, that is quite evident. Others, “Thou hast trodden in the sea by thy horses.” But what need is there of seeking such strained explanations, since the verb דרך, darek, means to go or to march? The Prophet’s meaning is by no…

Those interpreters are mistaken in my view, who connect the verb, “I have heard,” with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God’s power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the…

The Prophet declares now at large what that rest would be of which he had spoken; it would be even this – that he would not cease to rejoice in God, even in the greatest afflictions.

He confirms the same truth, – that he sought no strength but in God alone. But there is an implied contrast between God and those supports on which men usually lean.