John Owen · 16 of 157

Sermon II. Habukkuk iii. 1–9. · Part 3

The trembling condition of the oppressing nations round about, when God appeared so gloriously for his people, is held out, verse 7.

Verse 7. “I saw the tents of Cushan in affliction: the curtains of the land of Midian did tremble.”

You have here three things considerable.

1. The mention of two nations, enemies of the church: Cushan and Midian.

2. The state and condition of those nations: the tents of the one in affliction, and the curtains of the other in trembling.

3. The view the prophet had of this, — I saw it, saith he: “I saw,” etc.

1. For the first; — these two nations, Cushan and Midian, were the neighbouring people to the Israelites, being in the wilderness when God did such great things for them.

(1.) Cushan; that is, the tent-dwelling Arabians on the south side, towards Ethiopia, — being, as the Ethiopians, of the posterity of Cush (thence called Cushan), the eldest son of scoffing Ham, Gen. x. 6; enemies and opposers of the church (doubtless) all the way down from their profane ancestors. These now beheld the Israelites going to root out their allies and kindred, the Amorites of Canaan, the posterity of Canaan, the younger brother of their progenitor Cush, Gen. x. 6.

(2.) Midian was a people inhabiting the east side of Jordan, on the borders of Moab; so called from their forefather, Midian, the son of Abraham by Keturah, Gen. xxv. 2. These obtained a temporal blessing for a season, from the love borne to their faithful progenitor. In the days of Jacob they were great merchants, Gen. xxxvii. 28. At this time, in less than four hundred years, they were so multiplied, that they had five kings of their nation, Num. xxxi. 8. Some knowledge of the true God was retained, as it should seem, until now, amongst some of them, being received by tradition from their fathers. Moses’ father-in-law was a priest of this country, Exod. ii. 15, 16, — not altogether unacquainted with Jehovah, Exod. xviii. 1, — and was himself, or his son, persuaded to take up his portion in Canaan, Num. x. 29, 30. But for the generality of the nation, being not heirs of the promise, they were fallen off to superstition and idolatry. Exceeding enemies they were to the people in the wilderness, vexing them with their wiles, and provoking them to abominations, that the Lord might consume them, Num. xxv. 18. None so vile enemies to the church as superstitious apostates. These two nations then set out all manner of opposers; — gross idolaters, as Cushan; and superstitious, envious apostates, as Midian.

2. Their state and condition severally.

(1.) “The tents of Cushan” were in affliction; the tents, the Arabian Ethiopians of Cush, dwelling in tents, the habitation for the inhabitant, by a hypallage. They were “in affliction, under vanity, under iniquity, the place of vanity,” so variously are the words rendered, תַּחַת אָוֶן‎, “under affliction, vanity, or iniquity.” Sin and the punishment of it are frequently in the Scripture of the same name, so near is the relation. אָוֶן‎ is properly and most usually iniquity; but that it is here taken for the consequent of it, — a consuming, perplexed, vexed condition, — can be no doubt. The Cushanites, then, were in affliction, full of anguish, fear, dread, vexation, to see what would be the issue of those great and mighty things which God was doing in their borders for his people: — afflicted with Israel’s happiness and their own fears; as is the condition of all wicked oppressors.

(2.) “The curtains of the land of Midian,” for the Midianites dwelling in curtained tabernacles, by the same figure as before. They trembled, — יִרְגְּזוּן‎, “moved themselves, were moved;” that is, shaken with fear and trembling, as though they were ready to run from the appearance of the mighty God with his people. The story of it you have in the Book of Numbers, as it was prophetically foretold by Moses concerning other nations, Exod. xv. 14–16, “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestine. Then the dukes of Edom shall be amazed; the mighty men of Moab,” etc. God filled those nations with anguish, sorrow, and amazement, at the protection he granted his people.

3. The prophet’s view of all this: “I saw” it, or “I see” it. Though it were eight hundred and seventy years before, supposing him to prophesy about the end of Josiah or beginning of Jehoiakim, yet, taking it under the consideration of faith, he makes it present to his view.

Faith looketh backwards and forwards, — to what God hath done, and to what he hath promised to do. Abraham saw the day of Christ, so many ages after, because he found it by faith in the promise. Habakkuk saw the terrors of Cushan and Midian so many days before, because faith found it recorded among the works of God, to support itself in seeking the like mercies to be renewed. So that this is the sum of this verse: “O Lord, faith makes it evident, and presents it before my view, how in former days, when thou wast doing great things for thy people, thou filledst all thine and their enemies with fear, vexation, trembling, and astonishment.”

XIII. Observation. Faith gives a present subsistence to forepast works as recorded, and future mercies as promised, to support the soul in an evil day.

I have made the doctrine, by analogy, look both ways, though the words of the text look but one.

The apostle tells us, that “faith is the substance of things hoped for, the evidence of things not seen,” Heb. xi. 1.

1. “Of things hoped for.” It looks forward to the promises, and so gives the substance of them in present possession, confirming our minds and hearts, that they may have a subsistence, as it were, within us, though not actually made out unto us.

2. It is “the evidence of things not seen.” It extends itself not only to things promised, but, taking for its object the whole word of God, it makes evident and present things that are past also. The faith commended, verse 3, is of things long since done, — even the “making of the things that are seen of the things that do not appear.” “Abraham saw my day,” saith our Saviour, John viii. 56. He saw it as Habakkuk saw the tents of Cushan in affection; — faith made it present to him; all the ages between him and his promised seed were as nothing to his keen-sighted faith. Hence the apostle puts the mercies of the promise all in one form and rank, as already wrought, though some of them were enjoyed, and some of them in this life cannot be, Rom. viii. 30, “Whom he hath justified, them he hath glorified:” he hath done it for them already, because he hath made them believe it, and that gives it a present subsistence in their spirit. And for forepast works, they are still mentioned by the saints as if they had been done in their days, before their eyes. Elisha calls up to remembrance a former miracle, to the effecting the like, 2 Kings ii. 14.

There be three things in the past or future mercies which faith makes present to the soul, giving, in the substance of them, — (1.) Their love; (2.) Their consolation; (3.) Their use and benefit.

(1.) The love of them. The love that was in former works, and the love that is in promised mercies, that faith draws out, and really makes ours. The love of every recorded deliverance is given to us by faith. It looks into the good-will, the free grace, the loving-kindness of God, in every work that ever he did for his, and cries, Yet this is mine:— this is the kernel of that blessing, and this is mine; for the same good-will, the same kindness he hath towards me also. Were the same outward actings needful, I should have them also. The free love of every mercy is faith’s proper object. It makes all Joshua’s great victories present to every one of us. The promise that had the love and grace in it, which ran through them all, is given him, Josh. i. 5, “I will be with thee, I will not fail thee, nor forsake thee.” Now the apostle tells us that the truth and love of this promise is ours, Heb. iv. 8. Faith may, doth assure itself, that what good-will soever was in all the great mercies which Joshua received upon that promise, is all ours. All the good-will and choice love of, “I will never leave thee nor forsake thee,” is mine and thine, if we are believers. He that hath this present, hath all Joshua’s victories present. The very glory of the saints in heaven is ours in the love of it. We enjoy that love which gave them glory, and will crown us also in due time.

(2.) In their comforts and refreshments: “Thou gavest leviathan to be meat to the people in the wilderness,” Ps. lxxiv. 14. They fed their souls full of the sweetness of that mercy, the destruction of their oppressing tyrant; we chew the cud upon the blessings of former ages. Who hath not, with joy, delight, and raised affections, gone over the old preservations of the church in former years? How does David run them over with admiration, closing every stop with, “His mercy endureth for ever!” Ps. cxxxvi. And for things, to come, as yet in the promise only, — whether general to the whole church, as the calling of the Jews, the coming in of the fulness of the Gentiles, the breaking out of light, beauty, and glory upon the churches and saints, the confusion of nations not subjecting themselves to the standard of the gospel, etc., — or in particular, farther assurance of love than at present enjoyed, nearer communion with Father and Son, being with Christ, freed from misery and corruption, dwelling with God for ever; — how does faith act over these and the like things in the heart, leaving a savour and relish of their sweetness continually upon the soul? O how sweet are the things of the world to come unto poor believers! Christ leads the soul by faith, not only into the chambers of present enjoyed loves, but also into the fore-prepared everlasting mansions in his Father’s house. Thus it gives poor mortal creatures a sweet relish of eternal joys; — brings heaven into a dungeon, glory into a prison, a crown into a cottage, Christ into a slaughter-house. And this arises, —

[1.] From the nature of faith. Though it do not make the thing believed to be (the act cannot create its own object), yet applying it, it makes it the believer’s. It is the bond of union between the soul and the thing promised. He that believes in Christ, by that believing receives Christ, John i. 12; — he becomes his. It is a grace uniting its subject and object, — the person believing and the thing believed. There needs no ascending into heaven, or descending; the word of faith makes all things nigh, even within us, Rom. x. 6–8. Some glasses will present things at a great distance very near; faith looking through the glass of the gospel, makes the most remote mercies to be not only in a close distance, but in union. It “is the subsistence of things hoped for;” — that which they have not in themselves, it gives them, — in the full-assured minds of believers.

[2.] From the intendment of all mercies. They are for every believer. All things are theirs, — “world, life, death, things present, things to come,” 1 Cor. iii. 22. All promises being made to every believer, and all mercies being the fruit of these promises, they must all belong to every believer. Now, if all these should be kept from us, at that distance wherein they fail in their accomplishment in respect of time, what would they avail us? God, therefore, hath appointed that they shall have a real, though not a natural presence and subsistence at all times, to all believers.

Use 1. See hence what use you make of past mercies, deliverances, blessings, with promised incomings; — carry them about you by faith, that you may use them at need. “Where is the Lord God of Elijah?” “Awake, awake, O arm of the Lord!” etc. “I saw the tents of Cushan.” Take store mercies along with you in every trial. Use them, or they will grow rusty, and not pass in heaven. Learn to eat leviathan many years after his death. Forget not your perils; — scatter not away your treasure; — be rich in a heap of mercies, — faith will make you so. The love, the comfort, the benefit, of all former and future blessings are yours, if you know how to use them. Oh, how have we lost our mercies in every hedge and ditch! Have none of us skill to lay up the last eminent deliverance against a rainy day?

Use 2. Learn how to make the poorest and most afflicted condition comfortable and full of joy. Store thy cottage, thy sick-bed, by faith, with all sorts of mercies; they are the richest furniture in the world. Gather up what is already cast out, and fetch the rest from heaven. Bring the first-fruits of glory into thy bosom. See the Jews called, — the residue of opposers subdued, the gospel exalted, — Christ enthroned, — all thy sins pardoned, — corruption conquered, — glory enjoyed. Roll thyself in those golden streams every day. Let faith fetch in new and old; — ancient mercies for thy supportment, everlasting mercies for thy consolation. He that hath faith, hath all things.

XIV. Observation. God’s dealing with his enemies in the season of his church’s deliverance is of especial consideration.

“I saw the tents,” etc. So did the Israelites behold the Egyptians dead on the shore, Exod. xiv. 30, 31. “The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our refuge. Selah. Come, behold the works of the Lord, what desolations he hath made in the earth,” Ps. xlvi. 6–8. The enemies’ undertaking, verse 6, — God’s protection to his people, verse 7, — a view of the adversaries’ desolation, verse 8, — are all orderly held out.

The Lord tells Moses that he will harden the heart of Pharaoh, that he might show his power; to this very end, that it might be considered, and told to one another, Exod. x. 2, 3. How many psalms have we, that are taken up in setting forth God’s breaking, yoking, befooling, terrifying his adversaries at such a season! The remembrance of the slaughter of the firstborn of Egypt was an ingredient in the chiefest ordinance the ancient church enjoyed, Exod. xii. The reasons of this are, —

1. Much of the greatness and intenseness of God’s love to his own is seen in his enemies’ ruin, Isa. xliii. 3, 4, “I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and people for thy life.” When God gives such mighty kingdoms for a small handful, it appears they are precious to him: “Whosoever shall gather together against thee, shall fall for thy sake,” Isa. liv. 15. When God will maintain a quarrel with all the world, — swear that he will never have peace with Amalek until he be consumed, — break nations, kings, and kingdoms, — stretch out his hand in judgment round about, — and all to save, preserve, prosper, protect a small handful; — surely he hath endeared affections for them. In the days wherein we live, can we look and see wise men befooled, mighty warriors vanquished, men of might become as children, their persons slain and trodden down in the field, — can we but cry, “Lord, what are we, and what is our house, that thou shouldst do such things for us?” A serious view of what God hath done in this nation of late, — what armies he hath destroyed, what strongholds demolished, what proud, haughty spirits defeated, what consultations made vain, — is enough to make us admire the riches of his love all our days. We may know what esteem a man sets upon a jewel, by the price he gives for it. Surely God values them for whom he hath given the honours, the parts, the polities, the lives of so many tall cedars, as of late he hath done. The loving-kindness of God to his church is seen, as in a glass, in the blood of their persecutors.

2. The manifestation of God’s sovereignty, power, and justice, is as dear to him as the manifestation of his mercy. The properties he lays out in destruction are equally glorious with those he lays out in preservation.

In the proclamation of his glorious name he omits them not, Exod. xxxiv. 6, 7. In these he triumpheth gloriously when he hath overthrown the horse and his rider in the sea, Exod. xv. 1.

Use. Let not our eyes in the late deliverance be always on the light side of the work, our own mercies; — the dark side of terror and judgment is not without its glory. The folly that was in their counsels, the amazement that was in their armies, the trembling that accompanied all their undertakings, the tympanous products of all their endeavours, do all cry out, “Digitus Dei est hìc.” Had not God showed infinite wisdom, they had not been so abundantly foolish: had not he been infinite in power, the many thousands of enemies had not been so weak.

In the late engagement in this country, when God stirred us up, with some others in these parts, to make some opposition to the enemy gathering at Chelmsford, what were, think you, the workings of God’s providences against them? How came it to pass that we were not swallowed up by them? For, —

1. They were desirous to ruin us, if we may judge their desires to answer their interest; or their expressions, with the language of their friends round about us, to answer their desires.

2. They were able to do it. They had from the beginning, and so all along, near as many thousands as we had hundreds; — of them very many old, experienced soldiers; with us not three men that had ever seen any fighting.

3. They were resolved to do it. Witness their own confessions, and frequent declarations of their purposes, whilst the business was in agitation.

4. They were provoked to it. For the first and only considerable opposition was made to them in this place; — first, By hindering their assistance from Colchester; which how much they valued, witness the senseless letter they would have forced the committee to subscribe, to persuade us not to disturb their levies there; — secondly, Suppressing and discouraging all those affected to them and their designs in these parts of the country; restraining some, disarming others, awing all; — thirdly, Hastening the coming of the army, lest their friends should suffer; — fourthly, Encouraging their coming, by declaring that they had friends here: by which, and the like, they were abundantly provoked.

5. That they were also invited to it, though by persons somewhat inconsiderable, with promises of a full party of friends to assist them, which they might have had, and a rich booty from their enemies to support them, which they might have found, is too apparent.

Now, being thus advantaged, thus encouraged, thus provoked and resolved, why did they not attempt it, why did they not accomplish their desires? Is it not worth the while to consider how they were restrained? Was not much of God’s wisdom seen in mixing a spirit of giddiness and error in the midst of them, that they knew not well how to determine, nor at all to execute their determinations? Was not his power seen in causing experienced soldiers, as they were, with their multitudes, to be afraid of a poor handful of unskilful men, running together because they were afraid to abide in their houses? Was not his justice exalted in keeping them only for the pit which they had digged for others? Doubtless the hand of God was lifted up. O that we could all learn righteousness, peculiarly amongst ourselves of this place! Is there nothing of God to be discerned in the vexations, birthless consultations, and devices of our observers? — nothing of power in their restraint? — nothing of wisdom in the self-punishment of their anxious thoughts? — nothing of goodness, that after so long waiting for advantage, they begin themselves to think that neither divination nor enchantment will prevail?

XV. Observation. The measuring out of God’s people’s portion fills Cushan with affliction and Midian with trembling.

Their eye is evil, because God is good. Israel’s increase is Pharaoh’s trouble, Exod. i. 10. When Nehemiah comes to build the walls of Jerusalem, it grieved the enemy exceedingly “that there was come a man to seek the welfare of the children of Israel,” Neh. ii. 10. This is the season of that dispensation which you have mentioned, Isa. lxv. 13–15, “Thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall,” etc.

The reasons of this are taken, — 1. From their envy; 2. From their carnal fear; — the two principles whereby they are acted in reference to the saints of God.

1. Their envy. They have a devouring envy at them, which at length shall shame them and consume them, Isa. xxvi. 11. They are of their father the devil, and he (through envy) was a “murderer from the beginning,” John viii. 44. The portion God measureth out unto his people is in distinguishing mercies, differencing blessings, — in such things as the world hath not, giveth not. Now, this is that which envy takes for its proper object. That others should have enjoyments above them, beyond them, this envious men cannot bear. God accepts Abel, not Cain; presently Cain is wroth, and his countenance falls, Gen. iv. 6. Jacob gets the blessing, and this fills the heart of Esau with murderous revenge, Gen. xxvii. 41. Upon all God’s appearances with the apostles, how were the Jews cut to the heart, vexed, perplexed! God gives distinguishing mercies to his people, such protections, such deliverances; — this Cushan and Midian cannot bear.

2. Their carnal fear. They have all of them that conclusion in their breasts which Haman’s wise men and wife made to him, Esth. vi. 13. If they begin to fall before the seed of the Jews, utter ruin will follow. When God begins to own his people, as them in the Acts v. 24, “they doubt whereunto this will grow;” — their hearts tell them secretly they are usurpers of all they have, and when God owns any, they instantly fear lest for their sakes they should be called to account. When a distinction begins to be made in ordinances, privileges, deliverances, protections, evidently given to some peculiar ones, they tremble within that they are set apart for no good. This picking and choosing of men by the Lord, Ps. iv. 3, they cannot bear with. Such mighty works attend the Israelites! what, thinks Midian, will be the end of this? It is true, their pride calls on them to act openly more of their malice than their fear; but yet this lies at the bottom, like a boasting Atheist’s nightly thoughts. The chief priests and Pharisees having gotten the apostles before them, — what big words they use to countenance the business! “Who gave you this power?” Acts iv. 7. But when they are by themselves, they cry, “What shall we do?” and, “Whereunto will this grow?” This lies at the bottom with many at this day; — though they boast, and lift up their mouth to heaven, their hearts do tremble as an aspen leaf.

Use. Learn not to be troubled at the great tumultuating which is amongst many against the ways of God at this day. God is measuring out his children’s portion, giving them their bread in season, viewing for them the lot of their inheritance. Men of the world, profane Cushanites, superstitious, apostatical Midianites, will not, cannot be quiet. Vexed they are, envious, and afraid, and will act according to those principles. Cushanites see religion owned, Midianites theirs disclaimed, and both are alike provoked. The Lord convert them, or rebuke them; or the one will have the armies, the other their wiles. Only judge not their hearts by the outward appearance always. They seem gallant to you; — indeed they are frighted, galled, vexed. I have seen a galled horse, under dressing, leap and curvet as though it had been out of mettle and spirit, when indeed it was pain and smart that made him do it. They pretend to despise us, when they envy us. They look like contemners, but are tremblers. Be not troubled at their outward appearance, they have inward anguish; — they bite others, but are lashed themselves.

XVI. Observation. The season of the church’s deliverance being come, Cushan and Midian must wax vain, and perish.

That there is such a season, I told you before. When four hundred and thirty years are expired, Egypt must be destroyed, the Amorites rooted out, and all the nations round made to tremble. When seventy years of captivity expire, Babylon must be ruined, and the Chaldean monarchy quite wasted, that the Jews may return. The church being to be delivered, Haman must be hanged. This you have fully set out, Rev. vi. 12–17. It is the fall of heathenish tyranny, by the prevailing of the gospel, which you have there described. Rome and Constantinople, Pope and Turk, are preserved for a day and an hour wherein they shall fall, and be no more. If the season of enjoying ordinances and privileges be come to this nation, that the tabernacle of God will be here amongst men; woe be to Cushanites! woe be to Midianites! — open opposers, and secret apostates. They shall not be able to be quiet, nor to prevail; God will not let them rest, nor obtain their purposes. The story of Haman must be acted over again; their hearts shall be stirred up to their own ruin, Rev. xx. 8. This is the frame of perishing Babylonians in the day of Zion’s restoration. The reasons are:—

1. Because at the deliverance of his people, God will plead with their enemies for their oppressions. “It is the day of the Lord’s vengeance, the year of recompenses for the controversy of Zion,” Isa. xxxiv. 8. It is the vengeance of the Lord and his temple that lights upon them in that day, Jer. l. 28. “The violence done to me and my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood upon the inhabitants of Chaldea, shall Jerusalem say,” Jer. li. 35. In this day great Babylon must come into remembrance, Rev. xvi. 19, 20.

2. The discerning trial that shall and doth come along with the church’s vindication, will cut off all superfluous false professors, so that they also shall perish, Mal. iii. 2, 3. Christ comes with a fan, to send away the chaff in the wings of the wind. Have we not seen this end of many zealots?

3. The Amorites live in Canaan, and must be removed. Oppressors and hypocrites enjoy many rites of the church, which must be taken from them. Rome and her adherents shall not have so much left as the name or title, appearance or show of a church. The outward court, which they have trodden down and defiled, shall be quite left out in the measuring of the temple, Rev. xi. 2.

Use. Bring this observation home to the first from this verse, and it will give you the use of it: proceed we to the next verse.

Verse 8. “Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses, and thy chariots of salvation?”

“Was the Lord displeased?” חָרָה‎ “kindled,” did he burn? — that is, in wrath. Heat is a great ingredient in the commotion of anger in us, here alluded to, or because the effects of anger are so often compared to fire. “Against the rivers” or floods? Again: “Was thine anger?” אַפֶּךָ‎ “thy nose or face, or thine anger,” אַף‎ signifies both. The face is the seat of anger’s appearance: fury comes up into the face. “Was thine anger, thy troubling anger” (so the word) “against the sea,” — the Red sea, through which thy people passed; “that thou didst ride upon thy horses, and thy chariots of salvation?” or, “thy chariots were salvation, — ‘currus salutares,’ thy safety-bringing chariots.”

The words are an admiring expostulation about the mighty works of the Lord for his people, upon the sea, rivers, and inanimate creatures.

1. The rivers:— Jordan and its driving back is doubtless especially intended. The Lord showed his power in disturbing that ancient river in his course, and making his streams run backward. The story of it you have Josh. iii. 15, 16. The people being to enter into Canaan, the Lord divides the waters of that river, making them beneath to sink away, and those above to stand on a heap. This the prophet magnifies, Ps. cxiv. 5, “What ailed thee, O Jordan, that thou wast driven back?” What marvellous, powerful, disturbing thing is happened to thee, that, contrary to thy ancient natural course, thy streams should be frighted, and run back to the springs from whence they came?