John Calvin Commentary Habakkuk 3:7

"I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble." — Habakkuk 3:7 (ASV)

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

He had until now spoken of their redemption, and he will soon return to the same subject. But he introduces here other histories, as if he had said that God had not only testified at one time how much he loved the race of Abraham and how inviolable was the covenant he had made, but that he had given the same testimonies at various times.

For since he had also defended his people against other enemies, the conclusion was obvious: God’s hand was thus made manifest so that the children of Abraham might know they were not deceived when they were adopted by him.

Therefore, Habakkuk mentions the tents of Cushan as another evidence of God’s power in preserving his people, and the curtains of Midian; for we know how wonderful the work was when the Jews were delivered by the hand of Gideon; and the same was the case with respect to the king of Cushan.

We now, therefore, understand the design of the Prophet. For as he knew that the time was near when the Jews might succumb to despair in their great adversities, he reminds them of the evidences of God’s favor and power, which had been given to their fathers, so that they might entertain firm hope in time to come and be fully persuaded that God would be their deliverer, as he had been formerly to their fathers.

Prayer:

Grant, Almighty God, that as we have a continual contest with powerful enemies, we may know that we are defended by Your hand, and that even You are fighting for us when we are at rest; so that we may boldly contend under Your protection, and never be wearied, nor yield to Satan and the wicked, or to any temptations; but firmly proceed in the course of our warfare. And however much You may often humble us, so as to make us tremble under Your awful judgment, may we yet never cease to entertain firm hope, since You have once promised to be to us an eternal Father in Your eternal and only-begotten Son; but being confirmed by the invincible constancy of faith, may we so submit ourselves to You, as to bear all our afflictions patiently, until You gather us at length into that blessed rest, which has been procured for us by the blood of Your own Son. Amen.

[Exposition continues from previous day's lecture]

We said yesterday that the Prophet spoke of the king of Cushan and of the Midianites, in order to strengthen the minds of the godly and to set before their eyes the continued aid of God, so that they might venture to feel assured that he would not act otherwise toward the Church to the end of the world, than what he had done from the beginning.

The meaning, therefore, is sufficiently evident. We must now consider the words.

Some understand by the word, און, aun, nothing, or vanity; as if the Prophet had said that the tents of Cushan had been reduced to nothing. But another sense is more probable: I have seen the tents of Cushan on account of his iniquity; that is, the reward which God had repaid, for the iniquity of the king of Cushan had been made manifest.

The Prophet says that he had seen it, because it was evident and known to all. We now perceive what is meant: that God had been a just judge against the army of Cushan, for as they had unjustly assailed the Israelites, so a just reward was rendered to them.

The account of this we have in Judges 3. Cushan, the king of Mesopotamia, had almost destroyed the Israelites when the Lord put him to flight with all his forces.

Some render the words, “The tents of Ethiopia,” as if it were written thus; but this is strained and contrary to the rules of grammar. Besides, the following clause confirms what I have said, for the Prophet mentions the slaughter with which God destroyed the Midianites, who had also nearly overwhelmed the miserable people.

He says that their curtains trembled, or their dwellings: for God, without the hand or sword of men, drove them into such madness that they slew one another, as the sacred history testifies (see Judges 6:1 and Judges 7:1).

It now follows—