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 ways are everlasting.
6. Stetit et mensus est terram; aspexit et dissolvit gentes; et afflicti sunt montes aeterni; incurvati sunt colles seculi; itinera seculi ei.
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. They then suppose that the Prophet meant this in short -- that when God chose a place for the ark of the covenant in Gilgal, that he determined then what he would do, and that he then in his secret counsel divided the land, so that each should have his portion by lot. This, it is true, was accomplished shortly after, for Joshua, as we know, divided it by lot between the tribes. But what the Jews affirm of the ark seems to me strained and frigid. Habakkuk, on the contrary, means by the word stand, that God was openly conspicuous, like him who assumes an erect posture, so that he is seen at a distance. In this sense we are to take the expression that God stood.
The measuring, of the earth is not to be confined to Judea, but is to be extended to the whole world. God, he says, has measured the earth. To measure the earth is what properly belongs to a sovereign king; and it is done that he may assign to each his portion. Except God, then, had a sovereign right over the earth and the whole world, Habakkuk would not have ascribed to him this office; and this we learn from the verse itself, for he immediately subjoins, that the nations, as it were, melted away, that the mountains were destroyed, that the hills were bowed down
We hence see that by earth we are not to understand Judea only, but the whole world; as though he had said, that when God appeared on mount Sinai, he made it fully evident that the earth was under his power and authority, so that he could determine whatever he pleased, and prescribe limits to all nations. For he does not speak of God here as having, like a surveyor, a measuring line; but he says, that he measured the earth as one capable even then of changing the boundaries of the whole world; nay, he intimates that it was he himself who had at first created the earth and assigned it to men. It is indeed true that the nations did not then melt away, nor were the mountains demolished, nor the hills bowed down; but the Prophet simply means, that God's power then appeared, which was capable of shaking the whole world.
But he calls these the mountains of eternity and the hills ages, which had been from the beginning fixed on their own foundations. For if an earthquake happens on a plain, it seems less wonderful; and then if any of those mountains cleave, which are not so firmly fixed, it may be on account of some hollow places; for when the winds fill the caverns, they are forced to burst, and they cleave the mountains and the earth. But the Prophet relates an unusual thing, and wholly different from the ordinary course of nature -- that the mountains of eternity, which had been from the beginning, and had remained without any change, were thus demolished and bowed down. In short, the Prophet intended by all means to raise up to confidence the minds of the godly, so that they should become fully persuaded that God's power to deliver them would be the same as that which their fathers had formerly experienced; for there is no other support under adverse, and especially under despairing circumstances, than that the faithful should know that they are still under the protection of that God who has adopted them. This is the reason why the Prophet amplifies, in so striking a manner, on the subject of God's power.
And hence also he subjoins, that the ways of ages are those of God. Some render the clause, |the ways of the world.| The word vlm, oulam, however, means properly an age, or perpetual time. The Prophet, I have no doubt, means by ways of ages, the wonderful means which God is wont to adopt for the defense of his Church; for we are ever wont to reduce God's wonder to our own understanding, while it is his purpose to perfect, in a manner that is wonderful, the work of our salvation. Hence the Prophet bids the faithful here to raise upwards their thoughts, and to conceive something greater of God's power than what they can naturally comprehend. If we take the ways of eternity, in this sense, then they are to be understood as in opposition to those means which are known and usual. They are his daily ways, when the sun rises and sets, when the spring succeeds the winter, when the earth produces fruit; though even these are so many miracles, yet they are his common ways. But God has ways of eternity that is he has means unknown to us by which he can deliver us from death, whenever it may please him.
But yet, if any prefer taking the ways of eternity as signifying the continued power of God, which has ever appeared from the beginning, the sense would be appropriate and not less useful: for it especially avails to confirm our faith, when we consider that God's power has ever been the same from the creation of heaven and earth, that it has never been lessened or undergone any change. Since, then, God has successively manifested his power through all ages, we ought hence to learn that we have no reason to despair, though he may for a time conceal his hand; for he is not on that account deprived of his right. He ever retains the sovereignty of the world. We ought, then, to be attentive to the ways of ages, that is, to the demonstration of that power, which was manifested in the creation of the world, and still continues to be manifested. It follows --