Habakkuk 1 commentary

The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth. No man scrupled doing wrong to his neighbour. We should long to remove to the world where holiness and love reign for ever, and no violence shall be before us. God has good reasons for his long-suffering towards bad men, and the rebukes of good men. The day will come when the cry of sin will be heard against those that do wrong, and the cry of prayer for those that suffer wrong. They were to notice what was going forward among the heathen by the Chaldeans, and to consider themselves a nation to be scourged by them. But most men presume on continued prosperity, or that calamities will not come in their days. They are a bitter and hasty nation, fierce, cruel, and bearing down all before them. They shall overcome all that oppose them. But it is a great offence, and the common offence of proud people, to take glory to themselves. The closing words give a glimpse of comfort.

However matters may be, yet God is the Lord our God, our Holy One. We are an offending people, he is an offended God, yet we will not entertain hard thoughts of him, or of his service. It is great comfort that, whatever mischief men design, the Lord designs good, and we are sure that his counsel shall stand. Though wickedness may prosper a while, yet God is holy, and does not approve the wickedness. As he cannot do iniquity himself, so he is of purer eyes than to behold it with any approval. By this principle we must abide, though the dispensations of his providence may for a time, in some cases, seem to us not to agree with it. The prophet complains that God's patience was abused; and because sentence against these evil works and workers was not executed speedily, their hearts were the more fully set in them to do evil. Some they take up as with the angle, one by one; others they catch in shoals, as in their net, and gather them in their drag, their enclosing net. They admire their own cleverness and contrivance: there is great proneness in us to take the glory of outward prosperity to ourselves. This is idolizing ourselves, sacrificing to the drag-net because it is our own. God will soon end successful and splendid robberies. Death and judgment shall make men cease to prey on others, and they shall be preyed on themselves. Let us remember, whatever advantages we possess, we must give all the glory to God.

The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason compels me to dissent from their opinion: for as the Prophet addresses the Jews, and without any addition calls his prophecy a burden, there is no doubt but that he refers to them. Besides, their view seems wholly inconsistent, because the Prophet dreads the future devastation of the land, and complains to God for allowing His chosen and elect people to be so cruelly treated. What others think is more correct — that this burden belonged to the Jews.

What the Prophet understood by the word משא, mesha, has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdainfully resisted all God’s prophets, for they would at length find that their threatening would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this — That God, after having exercised long forbearance towards the Jews, would at length be the punisher of their many sins. It now follows —

Habakkuk 1:2, 3

2. O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!

2. Quousque, Jehova, clamabo, et non exaudies? Vociferabor ad te ob violentiam, et non servabis?

3. Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention.

3. Quare ostendis mihi iniquitatem, et moestiam aspicere facis? Et direptio et violentia in conspectu meo? et est qui litem et contentionem excitet.

As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And hence we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from intercourse with men, and in private addresses God himself.

We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God’s vengeance against his own kindred; for it behaved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words.

But he says first, How long, Jehovah, shall I cry, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thou savest not? We hence learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? that is, When all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, wilt thou take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It hence appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful.

He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation, — that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God’s chosen people; for they who apply this to the Chaldeans, do so strainedly, and without any necessity, and they have not observed the reason which I have stated — that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly.

Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet’s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this, — that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor (Jeremiah 15:10): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning.

We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God, it is no wonder that the Prophet, according to the manner of men, says, Why dost thou show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb תבימ, tabith, has a transitive meaning. Rather, a causative meaning; for so does Calvin take it; and Junius and Tremelius, Piscator, Grotius, and Newcome, agree with him: but Drusius, Marckius, Henderson, and others, consider it simply in the sense of seeing or beholding, and say with truth, that there is no other instance in which it has, though it be often found, as here, in Hiphil, a causative sense. The context, as Calvin says, seems certainly to favor this meaning; and we might suppose that Habakkuk used it in a sense different from others, were it not that he uses it at least twice in this very chapter, verses 5 and 13, simply in the sense of seeing or beholding.

In these two verses there is no need of continuing the interrogatory form throughout, nor is this justified by the original. A strictly literal rendering, such as the following, would be the most appropriate:

2. How long, Jehovah, have I cried, and thou hearest not? I cry aloud to thee, "oppression,” and thou savest not:

3. Why showest thou to me iniquity? Yea, wickedness is what thou seest; Even wasting and oppression are before me; Then there is strife, and contention arises.

Some think that there is to be understood a preposition before [חמם], which I render “oppression,” in the second line; but there is no need of it. The word means outrage, wrong forcibly done, violent injustice. [עמל], wickedness, in the second line of the third verse, in its primary sense, is labor, toil; it means also what produces toil, mischief, wickedness. Henderson renders it misery; but it is not so suitable; for it must be something that corresponds with iniquity in the previous line. Wickedness is the word adopted by Newcome. [ריב], strife, is a verbal contention or quarrel; and [מדוז] contention, is a judicial contest, or a trial by law. Then in the next verse we see how unjustly this trial was conducted. — Ed. Some render it, Why dost thou look on trouble? as though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. “Why dost thou show me iniquity?” and then, “and makest me to look on violence?” He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails.

And why, he says, are violence and plunder in my sight? and there is he who excites, etc.? The verb נשא, nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, “Who supports,” but this is frigid. Therefore the translation which I have stated is the most suitable — And why is there one who excites strife and contention?

But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapines, and tyrannical violence prevailed everywhere. It follows —

Habakkuk 1:4

4. Therefore the law is slacked, and judgement doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgement proceedeth.

4. Propterea dissolvitur (vel, debilitatur) lex, et non egredietur perpetuo judicium (vel, non egreditur:) quia impius circumdat justum, propterea impius circumdat justum, propterea egredietur judicium perversum.

The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a warmth; for he saw that the law of God was trodden as it were under foot; he saw men so hardened in every kind of sin, that all religion and the fear of God had nearly been extinguished. Hence I have already said, that the Prophet was not here impelled by a carnal passion, as it often happens to us, when we defend ourselves from wrongs done to us; for when any one of us is injured, he immediately becomes incensed, while, at the same time, we suffer God’s law to be a sport, His whole truth to be despised, and everything that is just to be violated. We are only tender on what concerns us individually, and in the meantime we easily forgive when God is wronged, and His truth despised. But the Prophet shows here that he was not made indignant through a private feeling, but because he could not bear the profanation of God’s worship and the violation of His holy law.

He therefore says, that the law was dissolved or weakened, as though he said that God’s law had no longer any authority or regard. Let us hence learn to rouse up ourselves, for we are very frigid, when the ungodly openly despise and even mock God. As, then, we are too unconcerned in this respect, let us learn, by the Prophet’s example, to stimulate ourselves. For even Paul also shows, in an indirect way, that there is just reason for indignation — ‘Be ye angry,’ he says, ‘and sin not,’ (Ephesians 4:26); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended.

This rule the Prophet now follows, Weakened, he says, is the law Calvin omits to notice “therefore,” [על-כז], at the beginning of the verse. Henderson says, that the connection is with the second verse: but this can hardly be the case; and certainly what this verse contains is no reason for what is stated in the previous verse. [לכז], a similar proposition with this, when followed by [כי], as the case is here, refers sometimes to what follows and not to what precedes. See Psalm 16:10,11; 78:21,22. The meaning of the verse will be elicited, as I can conceive, by the following version: —

On this account the law fails, And judgment goeth not forth to victory, — Because wickedness surrounds the righteous; Yea, on this account perverted judgment goeth forth.

The expression, [לא לנצח], is rendered “never” in our version, and by Newcome; but it never means this: “not for ever, or not always,” it is rendered in other places. See Psalm 9:19; 74:19. But [נצח] means as a noun, superiority, excellency, strength, victory; and this, according to Parkhurst, is what it means here. It seems better to render [רשע], wickedness, than wicked. It means injustice, the perversion of right, and by this the just man was surrounded or completely beset, so that he had no chance of having justice done to him. — Ed. We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men’s audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think that everything erroneously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot (Genesis 19:1-38.), when he saw every regard for God almost extinct in the land, and especially among the chosen people, whom God had above all others consecrated to himself.

He then adds, judgement goes not forth perpetually. Absurdly do many regard this as having been said in the person of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disordered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Isaiah 59:4. He then says, that judgement did not go forth perpetually, because the ungodly thought that no account was to be given by them. When, therefore, any one dared to say a word against them, they immediately boiled with rage, and like wild beasts fiercely attacked him. All then were silent, and nearly made dumb, when the ungodly thus prevailed and gathered boldness from the daily practice of licentiousness. Hence, ‘Go forth perpetually does not judgement;’ that is, “O Lord, things are now past hope, and there appears to be no end to our evils, except thou comest soon and applies a remedy beyond what our flesh can conceive.” For the wicked, he says, surround the righteous; that is, when there was any one who continued to retain some regard for religion and justice, immediately the wicked rose up against him on every side and surrounded him before and behind; so it happened, that no one dared to oppose the torrent, though frauds, rapines, outrages, cruelty, and even murders everywhere prevailed; if any righteous men still remained, they dared not come forth into the public, for the wicked beset them on all sides.

He afterwards adds, Therefore perverted judgement goes forth. The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were supplied fuel to their wickedness, as they confounded all distinction between right and wrong: for the Prophet speaks not here of private wrongs which any one might have done, but he speaks of the very rulers, as though he said, “There might have been one remedy, the judges might have checked so great an audacity; but they themselves stretch out their hands to the wicked and help them.” Hence the tribunals, which ought to have been sacred, were become as it were dens of thieves. The word משפט, meshiphith is taken properly in a good sense: Is not judgement then a desirable thing? Yes, but the Prophet says, that it was perverted. It was then by way of concession that judgement is mentioned; for he afterwards adds a word to it, by which he shows that the administration of the laws was evil and injurious: for when any one oppressed had recourse to the assistance of the laws, he was plundered. In short, the Prophet means, that all things in private and in public were corrupt among the people. It now follows —

Habakkuk 1:5

5. Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you

5. Videte in gentibus, et aspicite, et admiramini, admiramini; quia opus operans in diebus vestris, non credetis, quum narratum fuerit.

The Prophet turns his discourse to the Jews, after having related the private colloquy, in which he expostulated with God for having so patiently borne with the obstinate wickedness of the nation. Being now as it were furnished with God’s command, (as the case really was,) he performs the office of a herald, and proclaims an approaching destruction. He indeed adopts a preface, which ought to have awakened drowsy and careless minds. He says — look, see, be astonished, be astonished; these repetitions do not a little increase the alarm; he twice bids them to see, and he twice exhorts them to be astonished, or to wonder. He then briefly proclaims the judgement of God, which he afterwards more fully describes. We now, then, perceive the object of the Prophet, and the manner in which he proceeds with his subject.

And he bids those among the nations to behold, as though he had said, that they were unworthy to be taught in the school of God; he therefore appointed other masters for them, even the Chaldeans, as we shall presently see. He might have said — look to God; but as the Prophet had so long spent his labor in vail and without profit while teaching them, he sets over them the Chaldeans as teachers. Behold, he says, ye teachers among the Gentiles. There is here indeed an implied contrast, as thought he said — “God has hitherto often recalled you to himself, and has offered himself to you, but ye have refused to look to him; now then, as he is wearied with exercising patience so long, he appoints for you other teachers; learn now from the Gentiles what ye leave hitherto refused to learn from the holy mouth of Cod himself”.

The Greek translators no doubt read בגורים, for their version is — “Behold, ye despisers.” This may perhaps be considered one of the very few instances in which the Septuagint seems to have retained the true reading without the countenance of a single MS.; for the word “despisers” is more suitable to the context. The very same word is found in the 13th verse of this chapter. The omission is very trifling, only of the letter [ד], and Paul in quoting this passage, in Acts 13:41, retains this word, while in the other clauses he departs from the Septuagint, and comes nearer to the Hebrew text. Pocock thought that [בגוים] is a noun from the Arabic [בגא], which means to be unjust or injurious; and thus the Hebrew is made the same with the Septuagint, and St. Paul, καταφρονηται, despisers — the insolent; but the former supposition seems the more probable — that the letter [ד] has been omitted. Dathius renders the word “perfidi — perfidious,” and Newcome “transgressors.” — Ed. But in Hebrew there is no ambiguity as to the word.

He afterwards adds — And wonder ye, wonder This is the proper rendering, and not as in our version. It is not the usual mode in Hebrew to enhance the meaning by connecting two verbs together; but the two other verbs here are in the imperative mood, only the first is in Niphal and the other in Kal. Parkhurst very properly renders them, and be ye astonished, wonder, etc. The repetition, says Drusius, is for the sake of emphasis. — Ed. By these words the prophets express how dreadful God’s judgement would be, which would astonish the Jews themselves. Had they not been extremely refractory they might have quietly received instruction, for God would have addressed them by his prophets, as though they had been his own children. They might thus, with composed minds, have listened to God speaking to them; but the time was now come when they were to be filled with astonishment. We hence see that the Prophet meant this in a few words — that there would be a new mode of teaching, which would overwhelm the unwilling with astonishment, because they would not endure to be ruled in a gentle manner, when the Lord required nothing from them but to render themselves teachable.

After having said that God’s judgement would be dreadful, he adds that it was nigh at hand — a work, he says, will he work in your days, etc. They had already been often warned of that vengeance, but as they had for a long time disregarded it, they did ever remain sunk in their own self-delusions, like men who are wont to protract time and hunt on every side for some excuse for indulging themselves. So then when the people became hardened against all threatening, they thought that God would ever bear with them; hence the Prophet expressly declares, that the execution of that which they regarded as a fable was near at hand — He will work, he says, this work in your days

He then subjoins — ye will not believe when it shall be told you; that is, God will execute such a punishment as will be incredible and exceed all belief. The Prophet no doubt alludes to the want of faith in the people, and indirectly reproves them, as though he said — “Ye have hitherto denied faith to God’s word, but ye shall at length find that he has told the truth; and this ye shall find to your astonishment; for as his word has been counted by you incredible, so also incredible shall be his judgement.” In short, the Prophet intimates this — that though the Prophets had been derided by the Jews, and despised as inventors of fables, yet nothing had been said by them which would not be fully accomplished. This reward then was to be paid to all the unbelieving; for God would in the most dreadful manner avenge their impiety, so that they should themselves be astonished and become an astonishment to others. We now perceive what the Prophet meant by saying that the Jews would not believe the work of God when told them, that is, the vengeance which he will presently describe.

This passage is quoted by Paul, and is applied to the punishment then awaiting the Jews; for Paul, after having offered Christ to them, and seeing that many of them regarded the preaching of Gospel with scorn, added these words — “see,” he said, “and be astonished, for God will work a work in your days which ye shall not believe.” Paul at the same time made a suitable application of the Prophet’s words; for as God had once threatened his people by his Prophet Habakkuk, so he was still like himself; and since had so severely vindicated the contempt of his law as to his ancient people, he could not surely bear with the impiety of that people whom he found to have acted so malignantly and so ungratefully, yea so wantonly and perversely, as to reject his grace; for this was the last remedy for the Jews. No wonder then that Paul set before them this vengeance, when the Jews of his time persisted through their unbelief to reject Christ. Now follows the explanation -

Habakkuk 1:6

6. For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.

6. Quia ecce ego excito Chaldaeos, gentem asperam, et praecipitem, quae incedet per latitudines terrae, ad possidendum tabernacula non sua.

This verse is added by the Prophet as an explanation; for it was not enough to speak generally of God’s work, without reminding them that their destruction by the Chaldeans was nigh at hand. He does not indeed in this verse explain what would be the character of that judgement which he had mentioned in the last verse Habakkuk 1:5; but he will do this in what follows. Now the Prophets differ from Moses in this respect, for they show, as it were by the finger, what he threatened generally, and they declare the special judgements of God; as it is indeed evident from the demonstrative adverb, “Behold.” How necessary this was, we may gather from the perverseness of that people; for how distinctly soever the Prophets showed to them God’s judgements, so that they saw them with their eyes, yet so great was their insensibility, that they despised denunciations so apparent. What, then, would have been done, if the Prophets had only said in general, ‘God will not spare you!’ This, then, is the reason why the Prophet, having spoken of God’s terrible vengeance, now declares in express terms, that the Chaldeans were already armed by Him to execute His judgement. The rest we leave for tomorrow.

Prayer

Grant, Almighty God, that as our sins cry continually to heaven, each of us may turn to repentance, and by condemning ourselves of our own accord may anticipate thy judgement, and thus stir up ourselves to repentance, that being received into favor, we may find thee, whom we have provoked to take vengeance, to be indeed our Father: and may we be so preserved by thee in this world, that having at length put off all our vices, we may attain to that perfection of purity, to which thou invites us; and thus lead us more and more to thyself by thy Spirit, and separate us from the corruptions of this world, that we may glorify thee before men, and be at last made partakers of that celestial glory which has been purchased for us by the blood of thy only begotten Son. Amen.

Lecture One Hundred and Seventh

In the lecture of yesterday the Prophet began to show from whom the Jews were to expect the vengeance of God, even from the Chaldeans, who would come, not by their own instinct, but by the hidden impulse of God. God indeed testifies that he should be the author of this war, and that the Chaldeans would fight, as it were, under his auspices. I am he, he says, who excites, etc. Then by calling the Chaldeans a bitter and hasty nation, he intended seriously to terrify the Jews, who had heedlessly despised all threatenings. "Bitter” rendered “cruel” by Drusius. To be “bitter” in mind means passively, to be grieved, or distressed, or discontented, 1 Samuel 22:2; and actively, to be revengeful, cruel, or inhuman, Jude 18:25 — “Hasty” signifies to be rash, inconsiderate, or soon excited and made angry. It is obvious that the order is reversed; what follows is mentioned first, and then what precedes it; for to be hasty in entertaining anger is first, and then follows cruelty in executing it. A similar order is found in the next verse; the worst feature is mentioned first, that the nation would be “terrible;” and then what is less, that it would be “fearful.” This is what is often doen by the writers of both of the Old and New Testament. — Ed. It was not indeed a subject of praise to the Chaldeans, that they were bitter and impetuous: but the Lord could turn these vices to a good purpose, inasmuch as he elicits light from darkness. When, therefore, we read that the Chaldeans were bitter, and also hasty, God thus intimates that he can employ the vices of men in executing his judgements, and yet contract hence no spot nor blemish; for we cannot possibly pollute him with our filth, as he scatters it far away by the brightness of his justice and equity.

He afterwards adds, They shall march through the latitudes The word, [מרהבים], means “breadths” or broad places, or wide regions, as Henderson renders it. — Ed. of the earth, to possess habitations not their own. He means that there would be no obstacles in the way of the Chaldeans, but that they would spread themselves over the whole earth, and occupy regions far remote. For they who fear, dare not thus disperse themselves, but, on the contrary, they advance cautiously with a collected army; but those, who have already obtained victory, march on to lay waste the land. This is what the Prophet says the Chaldeans would do.

The meaning is — that they would not come to carry on an uncertain warfare, but that they would enjoy a victory; for they would by an impetuous course fill the land, so as to occupy tents or habitations not their own. It was indeed a matter of blame in the Chaldeans, that they thus made inroads on their own neighbors: but, as I have said, God intended only to fill the Jews with terror, because he found that all threatenings were despised. He therefore meant to show how terrible the Chaldeans would be, and he confirms the same in the next verse.

Habakkuk 1:7

7. They are terrible and dreadful: their judgement and their dignity shall proceed of themselves.

7. Terribilis et metuenda ipsa, ab ipsa judicium ejus (pro jure ponitur hoc nomen,) et exultatio (vel, dignitas) ejus egredietur.

By saying that the Chaldeans would be terrible and dreadful, he praises not their virtues; but, as I have already reminded you, he shows that they would be prepared to do his service by executing his vengeance: and he so regulated his judgement, that he used their cruelty for a good purpose. Thus we see that the worst of men are in God’s hand, as Satan is, who is their head; and yet that God is not implicated in their wickedness, as some insane men maintain; for they say — That if God governs the world by his providence, he becomes thus the author of sin, and men’s sins are to be ascribed to him. But Scripture teaches us far otherwise, — that the wicked are led here and there by the hidden power of God, and that yet the fault is in them, when they do anything in a deceitful and cruel manner, and that God ever remains just, whatever use he may make of instruments, yea, the very worst.

But when the Prophet adds, that its judgement would be from the nation itself, he means that the Chaldeans would act according to their own will. When any one indeed obeys laws, and willingly submits to them, he will freely allow either judges or umpires in case of a dispute; but he who will have all things done according to his own purpose repudiates all judges. The Prophet therefore means, that the Chaldeans would be their own judges, so that the Jews or others would complain in vain for any wrongs done to them. “They shall be,” he says, “their own judges, and shall execute judgement, for they will not accept any arbitrators.” The word judgement, taken in a good sense, is put here for law (jus); as though he said, “Whatever the Chaldeans will claim for themselves, theirs shall it be; for no one will dare to interfere, and they will not submit to the will of others; but their power shall be for law, and their sword for a tribunal.” We now understand the Prophet’s meaning; and we must ever bear in mind what I have already said, — That God had no participation in these vices; but it was necessary that the stubbornness of an irreclaimable people should be thus corrected, or at least broken down. The Lord in the meantime could use such instruments in such a way as to preserve some moderation in his judgements. It follows —

Habakkuk 1:8

8. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.

8. Et velociores pardis equi ejus, et acutiores lupis vespertinis: et multiplicati sunt equites ejus, et equites ejus e longinquo venient; volabunt quasi aquila festinans ad comedendum (vel, ad cibum.)

The design of these figurative expressions is the same. The Prophet had spoken of the cruelty of those enemies whom the Jews despised: he now adds, that they would be so active as to surpass in velocity both leopards and eagles, or to be at least equal to them. He then says first, that their horses would be swifter then leopards. The Jews might have eluded his threatenings, or at least have cherished their insensibility by a vain confidence, as we see how this vice prevails in the world; for they might have thought thus within themselves, “The Chaldeans are far away, and the danger of which the Prophet speaks cannot be so near at hand.” Hence he declares that their horses would be swifter than leopards.

He then adds, that they would be fiercer than the evening wolves. The wolf is a rapacious animal; and when he ranges about all the day in vain seeking what he may devour, then in the evening hunger kindles his rage. There is, therefore, nothing more dreadful than hungry wolves. But, as I have said, except they find some prey about the evening, they become the more furious. We shall meet with the same simile in Zephaniah 3:1. We now see the drift of the Prophet’s words.

He adds that their horsemen would be numerous Multiples, various: but this is not the meaning of the verb [פשה]; it signifies to range at large, or to spread far and wide. The whole verse may be thus rendered, —

And swifter than leopards shall be its horses, And more eager than the wolves of the evening; Spread far and wide shall its horsemen; Yea, its horsemen from far shall come, And fly as an eagle hastening to devour.

The horsemen are represented as sweeping the whole country, spreading themselves in all directions; and when espying a prey at a distance, they are said to fly to it like an eagle. The idea of being “numerous” or “abundant,” as Junius and Tremelius render the verb, is derived from the Rabbins, and is not sanctioned by examples in Scripture. The rendering of the Septuagint is ἐξιππασονται, shall ride forth, and of Jerome, diffundentur, shall spread themselves. There is no occasion to borrow a meaning from Arabic, as Henderson does, and to render it “spread proudly along.” Newcome follows our common version. — Ed. He now sets forth their power, lest the Jews should have recourse to vain hopes, because they might obtain some help either from the Egyptians or other neighbors. The Prophet shows that all such hopes would be wholly vain; for had they gathered auxiliaries from all quarters, still the Chaldeans would exceed them in power and number.

He afterwards says, that their horsemen would come from a distance. Though they should have a long journey, yet weariness would not hinder and delay them in coming from a remote part. The toil of travelling would not weaken them, until they reached Judea. How so? Because it will fly, he says, (he speaks throughout of the nation itself,) as an eagle hastening to devour. This metaphor is also most suitable to the present purpose; for it signifies, that wherever the Chaldeans saw a prey, they would instantly come, as an eagle to any carcass it may observe. Let the distance be what it may, as soon as it sees a prey, it takes a precipitate flight, and is soon present to devour; for the rapidity of eagles, as it is well known, is astonishing.

We now see that what we learn from the Prophet’s words is substantially this, — that God’s judgement ought to have been feared, because he purposed to employ the Chaldeans as his servants, whose cruel disposition and inhumanity would be dreadful: he also shows that the Chaldeans would be far superior in power and number; and in third place he makes it known, that they would possess an astonishing rapidity, and that though length of journey might be deemed a hindrance, they would yet be like eagles, which come like an arrow from heaven to earth, whenever a prey is observed by them. And eagles are not only rapid in their flight, but they possess also sharpness of sight; for we know that the eyes of eagles are remarkably keen and strong: and it is said that they cast away their young, if they find that they cannot look steadily at the sun; for they regard them as spurious. The Prophet then intimates that the Chaldeans would from a distance observe their prey: as the eagles, who are endued with incredible quickness of sight, see from mid air every carcass lying on the ground; so also would the Chaldeans quickly discover a prey, and come upon it in an instant. Let us proceed.

Habakkuk 1:9

9. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.

9. Tota (semper de ipsa gente loquitur, hoc est. totus ipse populus) ad praedam venict; occursus vultus ipsorum (jam in plurali numera loquitar) ventus orientalis, et colliget quasi arenam captivitatem.

By saying that they would come to the prey, he means that they would have no trouble or labor, for they would be victorious before they had any contest, or had any war with their enemies. The meaning then is, that the Chaldeans would not come to spend much time in warfare, as when there is a strong power to resist; but that they would only come for the booty, for the Jews would be frightened, and instantly submit themselves. And by these words the Prophet intimates, that there would be neither strength nor courage in a people so refractory: for God thus debilitates the hearts of those who fiercely resist his word. Whenever, then, men become strong against God, he so melts their hearts, that they cannot resist their fellow-mortals; and thus he mocks their confidence, or rather their madness. Lest then the Jews should still harbor any hope from the chance of war, the Prophet says that the Chaldeans would only come for the prey, for all would become subject to them.

He afterwards adds, that the meeting of their faces would be like the oriental wind. The word גמה, gime, means what is opposite; and its derivative signifies meeting or opposition (occursus.) We indeed know that the east wind was very injurious to the land of Judea, that it dried up vegetation, yea, that it consumed as it were the whole produce of the earth. The violence of that wind was also very great. Hence whenever the Prophets wished to express a violent impetuosity, they added this comparison of the east wind. It was therefore the same as though the Prophet had said that the Jews would now in vain flatter themselves; for as soon as they perceived the blowing of the east wind, they would flee away, knowing that they would be wholly unable to stand against it. This clause has been variously interpreted. The Targum, Vulgate, and Symmachus, countenance the view given here. There is no help from the Septuagint, as no sense is given. The word [מגמח], only found here, is rendered by Symmachus, προσοψις, sight, aspect. Targum explains it by a word which signifies “front.” Henderson and Lee regard this as its meaning. Others, as Newcome and Drusius render it, supping up, or absorption, and derive it from [גמא], to drink up, to absorb; and they regard the idea to be, that the very presence of the Chaldeans would absorb every thing like a scorching wind. But “the supping up of their faces shall be as the east wind,” which is Newcome’s version, is an odd phrase. The last word has [ה] affixed to it, which is never the case when it means the east wind. It is by all admitted, that “towards the east” is its proper construction. Hence the most probable rendering of this passage is, “The aspect of their faces shall be towards the east;” and with this corresponds what follows, that they should “gather captives as the sand;” that is, that they might carry them away to the place where they turned their faces.

The version of Henderson, which is essentially that of Symmachus, is the following, —

The aspect of their faces is like the east wind.

He owns the difficulty as to the last word, and views it here as in an irregular form. Dathius gives this paraphrase, —

It will have its face direct towards the east.

He says that the word [קדום], by itself never means the pestilential wind from the east; but that when it means this, it has another word attached to it. — Ed.

Hence follows what is added by the Prophets, He shall gather the captivity like the sand; that is, the king of Babylon shall without any trouble subdue all the people, and collect captives innumerable as the sand; for by the sand of the sea is meant an immense number of men. In short, the Prophet shows that the Jews were already conquered; because their striving and their contest had been with God, whom they had so often and so obstinately provoked; and also, because God had chosen for himself such servants as excelled in quickness, and power, and cruelty. This is the sum of the whole. He afterwards adds —

Habakkuk 1:10

10. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.

10. Et ipse reges ridebit, et principes subsannatio ei; ipse omnem munitionem subsannabit; congregabit pulverem et capiet eam.

The Prophet concludes the subject which he has been hitherto pursuing. He says that the Chaldeans would not come to engage in a doubtful war, but only to triumph over conquered nations. We indeed know that the Jews, though not excelling either in number or in riches, were yet so proud, that they looked down, as it were, with contempt on other nations, and we also know, that they vainly trusted in vain helps; for as they were in confederacy with the Egyptians, they thought themselves to be beyond the reach of danger. Hence the Prophet says, that kings and princes would be only a sport to the Chaldeans, and their fortresses would be only a derision to them. How so? For they will gather dust, he says; that is, will make a mound of the dust of the earth, and will thus penetrate into all fortified cities.

In short the Prophet intended to cut off every hope from the Jews, that they might humble themselves before God; or he intended to take away every excuse if they repented not, as it indeed happened; for we know that they did not repent notwithstanding these warnings, until vengeance at length fully overtook them. He then adds —

Habakkuk 1:11

11. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.

11. Tunc mutabit spiritum, et transgredietur, et impie aget: haec virtus ejus deo ipsius.

The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse to that irreclaimable people, but he now turns to the remnant; for there were always among them some of the faithful, though few, whom God never neglected; yea, for their sake often he sent his prophets; for though the multitude derived no benefit, yet the faithful understood that God did not threaten in vain, and were thus retained in his fear. This was the reason why the prophets were wont, after having spoken generally, to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be noticed, as we have said elsewhere; for when the prophets denounce God’s wrath, the discourse then is directed indiscriminately to the whole body of the people; but when they add promises, it is then as though they called the faithful to a private conference, and spake in their ear what had been committed to them by the Lord. The truth might have been useful to all, had they returned to a right mind; but as almost the whole people had hardened themselves in their vices, and as Satan had rendered stupid the minds and hearts of nearly all, it behaved the Prophet to have a special regard to the chosen of God. We now then apprehend his design.

And he says — now he will change his spirit. He bids the faithful to entertain hope, because the Chaldeans, after having poured forth all their fury, will be punished by the Lord for their arrogance, for it will be intolerable. This may indeed seem frigid to ungodly men; for what wonder is it that the Chaldeans, after having obtained so many victories, should grow haughty and exult in their success, as is commonly the case? But as this is a fixed principle with us, that men’s pride becomes intolerable to God when they extremely exult and preserve no moderation — this is a very powerful argument — that is, that whosoever thus raises his horns shall suddenly be laid prostrate by the Lord. And Scripture also ever sets this before us, that God beats down supercilious pride, and does this that we may know that destruction is nigh all the ungodly, when they thus grow violently mad, and know not that they are mortals. It was then for this reason that the Prophet mentions what he says here; it was that the faithful might hope for some end to the violence of their enemies, for God would check their pride when they should transgress. But he says — then He will change his spirit; not that there was before any humility in the Chaldeans, but that success inebriated them, yea, and deprived them of all reason. And it is a common thing that a person who has fortune as it were in his hand, forgets himself, and thinks himself no longer a mortal. Great kings do indeed confess that they are men; but we see how madness lays hold on them; for, as I have said, being deluded by prosperity, they deem themselves to be nothing less than gods.

The Prophet refers here to the king of Babylon and all his people. He will change, he says, his spirit; that is, success will take away from him whatever reason and moderation he had. Now since the proud betray themselves and their disposition when fortune smiles on them, let us learn to form our judgement of men according to this experiment. If we would judge rightly of any man we must see how he bears good and bad fortune; for it may be that he who has borne adversity with a patient, calm and resigned mind, will disappoint us in prosperity, and will so elate himself as to be wholly another man. The Prophet then does not without reason speak of a change of spirit; for though the Chaldeans were before proud, they were not so extremely haughty as when their pride passed all bounds, after their many victories. He will change then his spirit; not that the Chaldeans were another kind of people, but that the Lord thus discovered their madness which was before hid.

He then adds — he will pass over. The Prophet intended to express that when the Lord suffered the Chaldeans to rule far and wide, a way was thus opened for his judgements, which is far different from the judgement of the flesh. For the more power men acquire the more boldness they assume; and it seemed to tend to the establishing of their power that they knew how to use their success. But the Lord, as I have said, was secretly preparing a way to destroy them, when they thus became proud and passed all bounds; hence the Prophet does not simply condemn the haughtiness and pride of the Chaldeans, but shows that a way is already open, as it were, for God’s judgement, that he might destroy them, inasmuch as they would render themselves intolerable.

He afterwards adds — and shall act impiously. The verb אשם, ashem I refer to the end of the verse — where he ascribes his power to his own god. And the Prophet adds this explanation, in order that the Jews might know what kind of sin would be the sin of the king of Babylon. He then charges him with sacrilege, because he would think that he had become the conqueror of Judea through the kindness of his idol, so that he would make nothing of the power and glory of the true God. Since then the Babylonian would transfer God’s glory to his own idol, his own ruin would be thus made ripe; for the Lord would undertake his own cause, and execute vengeance on such a sacrilege; for he speaks here no doubt of the Babylonian, and according to his view, when he says —

This his strength is that of his god; but were any inclined to explain this of the true God, as some do, he would make a harsh and a forced construction; for the Babylonians did not worship the true God, but were devoted, as it is well known, to their own superstitions. The Prophet then no doubt makes known here to the faithful the pride with which the Babylonians would become elated, and thus provoke God’s wrath against themselves; and also the sacrilegious boasting in which they would indulge, ascribing the victories given them to their own idols, which could not be done without daring reproach to the true God. The foregoing verse is one on which no satisfactory explanation has been given. The one adopted here has been materially followed by Vatablus, Druius, and Dathius, except as to the last clause. As to the first part of the verse Henderson gives the best sense, for it corresponds with “changing” to [חלף] and “courage” to [רוח], (see Joshua 2:11; 5:1;) and of “passing onward” to [עבר], and not of “passing over,” i.e. bounds or moderation, which it seems not to have, when used, as here, intransitively. The passing here is evidently what is referred to in verse 6, as the renewing of courage would arise, from the success mentioned in verse 10.

The best exposition of the last clause is what Grotius has suggested, and has been followed by Marckius and Dathius — that the Chaldeans made their own strength their God; (see verse 16;) the rendering then would be this, —

Then will it renew courage, And pass through, and become guilty; — This is strength being its god, or literally, This is strength for its god.

There is an inconsistency in our version, and also in Calvin, as to this passage, from verse 6 to the end of this verse. The number is changed. The “bitter nation,” mentioned in verse 6, is meant throughout; and we ought to adopt the plural number throughout, as Newcome does, or, according to Henderson, the singular. There is no change of person, as some suppose, at the beginning of verse 10; for [הוא], there, and [הוא] in verse 6 is the same — the “bitter nation.” — Ed. It now follows —

Habakkuk 1:12

12. Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgement; and, O mighty God, thou hast established them for correction.

12. Annon tu ab initio, (vel, jampridem,) Jehova, Deus meus? sanctus meus, non moriemur; Jehova, ad judicium posiusti eum; et fortis, ad castigationem fundasti eum.

The Prophet now exulting, according to what all the faithful feel, shows the effect of what he has just mentioned; for as ungodly men wantonly rise up against God, and, while Satan renders them insane, throw out swelling words of vanity, as though they could by speaking confound earth and heaven; so also the faithful derive a holy confidence from God’s word, and set themselves against them, and overcome their ferocity by the magnanimity and firmness of their own minds, so that they can intrepidly boast that they are happy and blessed even in the greatest miseries.

This then is what the prophet means when he adds — Art not thou our God? The question is much more emphatical than if he had simply declared that the true God was worshipped in Judea, and would therefore be the protector of that nation; for when the Prophet puts a question, he means, according to what is commonly understood in Hebrew, that the thing admits of no doubt. “What! art not thou our God?” We hence see that there is a contrast between the wicked and impious boastings in which the profane indulge, and the holy confidence which the faithful have, who exult in their God. But that the discourse is addressed to God rather than to the ungodly is not done without reason, for it would have been useless to contend with the wicked. This is indeed sometimes necessary, for when the reprobate openly reproach God we cannot restrain ourselves; nor is it right that we refrain from testifying that we regard all their slanders as of no account; but we cannot so courageously oppose their audacity as when we have the matter first settled between us and God, and be able to say with the Prophets — “Thou art our God.” Whosoever then would boldly contend with the ungodly must first have to do with God, and confirm and ratify as it were that compact which God has proposed to us, even that we are his people, and that he in his turn will be always our God. As then God thus covenants with us, our faith must be really made firm, and then let us go forth and contend against all the ungodly. This is the order which the Prophet observes here, and what is to be observed by us — Art not thou our God?

He also adds — long since, מקדם, mekodam, by which word the Prophet invites the attention of the faithful to the covenant which God had made, not yesterday nor the day before that, with his people, but many ages before, even 400 years before he redeemed their fathers from Egypt. Since then the favor of God to the Jews had been confirmed for so long a time, it is not without reason that the Prophet says here — Thou art our God from the beginning; that is, “the religion which we embrace has been delivered to us by thy hands, and we know that thou art its author; for our faith recumbs not on the opinion of men, but is sustained by thy word. Since, then, we have found so often and in so many ways, and for so many years, that thou art our God, there is now no room for doubt.” Most commentators agree with our version in connecting “from the beginning,” or “from eternity,” with Jehovah, and not as Calvin seems to do, with “God.” His view is evidently the most consonant with the design of the passage, and countenanced by the Septuagint, for Jehovah is rendered κυριε, in the vocative case. To assert the eternity of God seems not to be necessary here; but to say that he had been from old times the God of Israel is what is suitable to the context. The Prophet in saying “my God,” identifies himself with the people; for he says afterwards, “we shall not die.” Viewed in this light the former part of the verse may be thus rendered, —

Art not thou from of old, O Jehovah, my God! My holy one, we shall not die.

The reason for which he calls him “holy” will appear from what the next verse contains. The Prophet seems to sustain himself by two considerations — that Jehovah was the God of Israel, and that he was a holy God. When he says “we shall not die,” he means, no doubt, as Marckius observes, that the people as a nation would not be destroyed, for he had prophesied of their subjugation and captivity by the Chaldeans. What he had in view was the Church of God, respecting which promises had been made. — Ed.

He then subjoins — we shall not die. What the Jews say of this place, that it had been corrected by the scribes, seems not to me probable; for the reason they give is very frivolous. They suppose that it was written lo tamut, Thou diest not, and that the letter nun had been introduced, “we shall not die,” because the expression offended those scribes, as though the Prophet compared God to men, and ascribed to him a precarious immortality; but they would have been very foolish critics. I therefore think that the word was written by the Prophet as we now read it, Thou art our God, we shall not die. Some explain this as a prayer — “let us not die;” and the future is often taken in this sense in Hebrew; but this exposition is not suitable to the present passage; for the Prophet, as I have already said, rises up here as a conqueror, and disperses as mists all those foolish boastings of which he had been speaking, as though he said — “we shall not die, for we are under the protection of God.”

I have already explained why he turns his discourse to God: but this is yet the conclusion of the argument, — that as God had adopted that people, and received them into favor, and testified that he would be their defender, the Prophet confidently draws this inference, — that this people cannot perish, for they are preserved by God. No power of the world, nor any of its defences, can indeed afford us this security; for whatever forces may all mortals bring either to protect or help us, they shall all perish together with us. Hence, the protection of God alone is that which can deliver us from the danger of death. We now perceive why the Prophet joins together these two things, “Thou art our God,” and “We shall not die;” nor can indeed the one be separated from the other; for when we are under the protection of God, we must necessarily continue safe and safe for ever; not that we shall be free from evils, but that the Lord will deliver us from thousand deaths, and ever preserve our life in safety. When only he affords us a taste of eternal salvation, some spark of life will ever continue in our hearts, until he shows to us, when at length redeemed, as I have already said, from thousand deaths, the perfection of that blessed life, which is now promised to us, but as yet is looked for, and therefore hid under the custody of hope.

Prayer

Grant, Almighty God, that since thou settest around us so many terrors, we may know that we ought to be roused, and to resist the sloth and tardiness of our flesh, so that thou mayest fortify us by a different confidence: and may we so recumb on thine aid, that we may boldly triumph over our enemies, and never doubt, but that thou wilt at length give us the victory over all the assaults of Satan and of the wicked; and may we also so look to thee, that our faith may wholly rest on that eternal and immutable covenant, which has been confirmed for us by the blood of thy only Son, until we shall at length be united to him who is our head, after having passed through all the miseries of the present life, and having been gathered into that eternal inheritance, which thy Son has purchased for us by his own blood. Amen.

Lecture One hundred and Eighth

We began yesterday to explain the words of the Prophet, by which he encouraged himself and the faithful, and obtained support under circumstances bordering on despair; for he turned to God, when he saw the wicked, not only elated with prosperity, but also pouring forth blasphemies against the living God. The Prophet then says, that those who are under God’s protection shall not perish. Of this he felt assured within himself. The declaration, as I have said, is much more striking, as the Prophet turns all his thoughts towards God, than if he had publicly and loudly declared what he testified, as it were, in a private conference.

But it was not without reason that he said, "Thou, my God, my holy one;” as though he had said, “I trust in thee, inasmuch as I am one of thy chosen people.” He does not indeed speak here in his own private name, but includes with himself the whole Church; for this privilege belonged to all the children of Abraham, as they had been set apart by the gratuitous adoption of God, and were a royal priesthood. This is the reason why the Prophet says, Thou, my God, my holy one. For the Jews were wont thus to call God, because they had been chosen from the rest of the world. And their holiness was, that God had deigned to take them as his people, having rejected others, while yet there was by nature no difference between them. It seems that Calvin regarded “my holy one,” as equivalent to “my sanctifier;” he who had separated the people from others to be his own. The primary meaning of [קדש] is no doubt to separate a thing from a common use to a sacred one; but whether in this connection it has this meaning is not quite certain. “The holy one of Israel” is a phrase several times used by Isaiah, see chapter 30:11; 43:3, etc. The sentence here may be rendered, “God of my holiness,” or “My God, my holiness.” — Ed.

There is, moreover, much weight in the words which follow, Jehovah! for judgement has thou set him. This temptation ever occurs to us, whenever we strive to put our trust in God — What does this mean? for God now forsakes us, and exposes us to the caprice of the wicked they are allowed to do what they please, and God interferes not. How, then, can we cherish hope under these perplexities?” The Prophet now sets up a shield against this temptations — “Thou,” he says, “hast appointed him for judgement.” For he ascribes it to God’s providence, that the Assyrians had with so much wantonness wasted the land, or would waste it when they came; for he speaks of things yet future — “Thou,” he says, “hast appointed him for judgement.”

This is a truth much needed: for Satan darkens, as with clouds, the favor of God, when any adversity happens to us, and when God himself thus proves our faith. But adversities are as it were clouds, excluding us from seeing God’s fervor, as the light of the sun appears not to us when the sky is darkened. If, indeed, the mass of evils be so great and so thick, that our minds are overwhelmed, they are not clouds, but the thick darkness of night. In that case our faith cannot stand firm, except the providence of God comes to our view, so that we may know, in the midst of such confusion, why he permits so much liberty to the wicked, and also how their attempts may turn out, and what may be the issue. Except then we be fully persuaded, that God by his secret providence regulates all these confusions, Satan will a hundred times a day, yea every moment, shake that confidence which ought to repose in God. We now see how opportunely the Prophet adds this clause. He had said, “Art not thou our God? we shall not die.” He now subjoins this by way of anticipation, “The Assyrians indeed do lay waste thy land as with an unbridled wantonness, they plunder thy people, and with impunity slay the innocent; but, O Lord, this is not done but by thy permission: Thou overrules all these confused proceedings, nor is all this done by thee without a cause. Thou, Jehovah, hast for judgement appointed him. — Judgement is to be taken for chastisement.

But the Prophet repeats the same thing, and, being strong, thou hast for correction established him. Some render צור, tsur strong, in the accusative case, and give a twofold explanation. One party apply the term to the Jews, who were to be subdued by hard means, since they were so refractory; and hence they think that the Jews are called strong, because they were like stones. Others give this meaning, Thou hast made him strong to correct; that is, Thou hast given him strength, by which he will chastise us. But as this is one of God’s titles, I doubt not but that the two clauses correspond. He now, then, gives this name to God. Having given him his name as an eternal God, Thou, Jehovah, etc.; he now calls him strong. He puts צור, tsur to correspond with Jehovah; and then to correct, to correspond with judgement. We hence see how well the whole context agrees, and how the words answer, the one to the other. Then it is, Thou, strong one, hast established him to correct. But why does the Prophet call him strong? though this title, as I have said, is commonly ascribed to God, yet the Prophet, I have no doubt, had regard to the circumstances at the time. It is indeed difficult to retain this truth, — that the world is ruled by the secret counsel of God, when things are turned upside down: for the profane then glamour against God, and charge him with listlessness; and others cry out, that all things are thus changed fortuitously and at random; and hence they call fortune blind. It is then difficult, as I have said, to retain a fast hold on this truth. The Prophet, therefore, in order to support his own weakness, sets before himself this title of God, Thou, the strong God, or the rock, etc.; for צור, tsur means properly a rock, but it is to be taken here for God of strength. Why? “Behold, we indeed see revolutions, which not only make our faith to totter, but also dissipate as it were all our thoughts: but how much soever the world revolve in confusion, yet God is a rock; His purpose fails not, nor wavers; but remains ever firm.” We now then see why the Prophet calls God strong. Many agree in this view, Drusius, Piscator, Marckius, Henderson, etc. The Septuagint affords no help. The rendering of Symmachus is κραταιον, strong, and of Aquila, στερεον, firm; then it would be, “and strong (or firm) for correction hast thou established him.” Grotius, and also Newcome, adopt this meaning.

And thous hast founded them on a rock to chasten us

This is, no doubt, the easiest and most natural construction. See Ezekiel 3:9. God rendered the Chaldean nation firm, and strong, and resolute, to punish the Jews. — Ed.

Thou the strong one, he says, hast established him. He expresses more by the word established, than in the first clause: for he prepared himself with firmness against continued evils, in case God (as it might be easily conjectured) would not give immediate relief to his people, but add calamities to calamities. Should God then join evils to evils, the Prophet prepares himself for perseverance; “Thou,” he says, “the strong one hast established him;” that is, “Though the Assyrian should not only like a whirlwind or a violent tempest rush upon us, but also continue to oppress us, as though he were a pestilence attached to the land, or some fixed mountain, yet thou, Lord, hast established him.” For what purpose? to correct. But the Prophet could not have said this, had he not known that God justly chastised his people. Not only for his own sake did he say this; but he intended also, by his own example, to lead the faithful to make the same holy and pious confession.

The two clauses of this sentence then are these, that though the Assyrian would rage with unbridled wantonness, like a cruel wild beast, he would yet be restrained by the hidden power of God, to whom it peculiarly belongs to overrule by his secret providence the confusions of this world. This is one thing. The Prophet also ascribes justice to God’s power, and thus confesses his own guilt and that of the people; for the Lord would justly use so severe a scourge, because the people needed such a correction. Let us now go on —

Habakkuk 1:13

13. Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?

13. Mundus es oculis, ne videas malum, et aspicere ad molestiam non potes (non poteris, adverbum;) quare aspicis transgressores? dissimulas quum impius devorat justiorem se?

The Prophet here expostulates with God, not as at the beginning of the chapter; for he does not here, with a holy and calm mind, undertake the defense of God’s glory, but complains of injuries, as men do when oppressed, who go to the judge and implore his protection. This complaint, then, is to be distinguished from the former one; for at the beginning of the chapter the Prophet did not plead his own cause or that of the people; but zeal for God’s glory roused him, so that he in a manner asked God to take vengeance on so great an obstinacy in wickedness; but he now comes down and expresses the feelings of men; for he speaks of the thoughts and sorrows of those who had suffered injuries under the tyranny of their enemies.

And he says, O God, thou art pure in eyes, thou lookest not on evil. Some render the verb טהור, theur in the imperative mood, clear the eyes; but they are mistaken; for the verse contains two parts, the one contrary to the other. The Prophet reasons from the nature of God, and then he states what is of an opposite character. Thou, God, he says, art pure in eyes; hence thou canst not look on evil; it is not consistent with thy nature to pass by the vices of men, for every iniquity is hateful to thee. Thus the Prophet sets before himself the nature of God. Then he adds, that experience is opposed to this; for the wicked, he says, exult; and while they miserably oppress the innocent, no one affords any help. How is this, except that God sleeps in heaven, and neglects the affairs of men? We now then understand the Prophet’s meaning in this verse. Adjectives and participles in Hebrew commonly take a plural form, but not always, as evidently in the present case; for the word for “pure,” though singular, will admit of a better construction with “eyes” than in any other way; and so Grotius renders the clause, “Purer are thine eyes,” etc.; which is better than our version, followed by Newcome and Henderson. The whole passage will thus read better: —

Purer are thine eyes than to behold evil, And to look on wickedness thou art not able: Why then lookest thou on the perfidious, And art still when the wicked swallows up One more righteous than himself? And makest man to be like the fish of the sea, Like the reptile which has no ruler?

“Evil” means here wrong, injustice; the corresponding clause is “the wicked” swallowing up or oppressing his better. The Jews were bad, but better than the Chaldeans. “Wickedness,” [עמל], is such a mischief as is done through treachery: hence in the next line, which, according to the style of the Prophets, corresponds with this, “the perfidious” are mentioned, improperly rendered “plunderers” by Henderson, and “transgressors” by Newcome. The Chaldeans had been the allies of the Jews.

With respect to the reptile or the crawling fish, such as keep to the bottom of the waters, why is it said to be without a ruler? Is it more insulated and less gregarious, so to speak, than other fish? If so, “without a ruler” has an obvious meaning. — Ed.

By saying that God is pure in eyes, he assumes what ought to be deemed certain and indubitable by all men of piety. But as God’s justice does not always appear, the Prophet has a struggle; and he shows that he in a manner vacillated, for he did not see in the state of things before him what yet his piety dictated to him, that is, that God was just and upright. It is indeed true, that the second part of the verse borders on blasphemy: for though the Prophet ever thought honourably and reverently of God, yet he murmurs here, and indirectly charges God with too much tardiness, as he connived at things, while he saw the just shamefully oppressed by the wicked. But we must notice the order which the Prophet keeps. For by saying that God is pure in eyes, he no doubt restrains himself. As there was danger lest this temptation should carry him too far, he meets it in time, and includes himself, in a manner, within this boundary — that we ought to retain a full conviction of God’s justice. The same order is observed by Jeremiah when he says, ‘I know, Lord, that thou art just, but how is it that the ungodly do thus pervert all equity? and thou either takest no notice, or dost not apply any remedy. I would therefore freely contend with thee.’ The Prophet does not immediately break out into such an expression as this, “O Lord, I will contend with thee in judgement:” but before he mentions his complaint, knowing that his feelings were strongly excited, he makes a kind of preface, and in a manner restrains himself, that he might check that extreme ardor which might have otherwise carried him beyond due bounds; “Thou art just, O Lord,” he says. In a similar manner does our prophet speak here, Thou art pure in eyes, so as not to behold evil; and thou canst not look on trouble

Since, he says, thou canst not look on trouble, we find that he confirms himself in that truth — that the justice of God cannot be separated from his very nature: and by saying, לא תוכל, la tucal, “thou canst not,” it is the same as though he had said, “Thou, O Lord, art just, because thou art God; and God, because thou art just.” For these two things cannot be separated, as both the eternity, and the very being of God, cannot stand without his justice. We hence see how strenuously the Prophet struggled against his own impetuosity, so that he might not too much indulge himself in the complaint, which immediately follows.

For he then asks, according to the common judgement of the flesh, Why dost thou look on, when the ungodly devours one more just than himself? The Prophet here does not divest God of his power, but speaks in doubt, and contends not so much with God as with himself. A profane man would have said, “There is no God, there is no providence,” or, “He cares not for the world, he takes his pleasure in heaven.” But the Prophet says, “Thou seest, Lord.” Hence he ascribes to God what peculiarly belongs to him — that he does not neglect the world which he has created. At the same time he here inclines two ways, and alternates; Why does thou look on, when the ungodly devours one more just than himself? He says not that the world revolves by chance, nor that God takes his delight and ease in heaven, as the Epicureans hold; but he confesses that the world is seen by God, and that he exercises care over the affairs of men: notwithstanding, as he could not see his way clear in a state of things so confused, he argues the point rather with himself than with God. We now see the import of this sentence. The Prophet, however, proceeds —

Habakkuk 1:14, 15

14. And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?

14. Facis hominem quasi pisces maris, quasi reptile, quod caret duce (ad verbum, non est dux in illo.)

15. They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.

15. Totum hamo suo attrahet, colliget in sagenam suam, et congregabit in rete suum; propterea gaudebit et exultabit (hoc est, gaudet et exultat.)

He goes on, as it has been said, in his complaint; and by a comparison he shows that the judgement would be such as though God turned away from men, so as not to check the violence of the wicked, nor oppose his hand to their wantonness, in order to restrain them. Since, then, every one would oppress another as he exceeded him in power, and would with increased insolence rise up against the miserable and the poor, the Prophet compares man to the fish of the sea, — “What can this mean?” he says. “For men have been created after God’s image: why then does not some justice appear among them? When one devours another, and even one man oppresses almost the whole world, what can be the meaning of this? God seems to sport with human affairs. For if he regards men as his children, why does he not defend them by his power? But we see one man (for he speaks of the Assyrian king) so enraged and so cruel, as though the rest of the world were like fish or reptiles.” Thou makes men, he says, like reptiles or fishes; and then he adds, He draws up the whole by his hook, he collects them into his drag, he gathers then into his net, he exults The construction of this verse can only be understood by a reference to the preceeding verse; where two things are mentioned, the fish of the sea and the reptile: as it is customary with the Prophets, the first clause was rasied up by a hook, and the fish were enclosed in a net, or collected by a drag. The reptile, [רמש], is in the singular number, and used in a collective sense, and [כלה], every one, at the beginning of this verse, is in the same number. This entirely removes the difficulty which critics have felt, and made them to propose emendations. The verse then would read thus: —

Every one (i.e. every reptile) by a hook he raises up He draws them out (i.e. the fish) by his net, And collects them by his drag; He therefore rejoices, and exults.

To “gather then into the net” can hardly be sense; nor is “in the net” much better. The drawing out and the collecting were evidently by the net and the drag; the preposition, [ב], has very commonly this meaning, as ἐν in Greek.

The representation here is, that every means would be employed: men being compared to fishes, some are set forth as creeping along the bottom, and others as swimming at large at all depths; and then the fisherman, the Chaldean comes, and draws out the first by a fishing-hook, and the rest by a net and a ddrag; so that he takes them all. — Ed.

We now see what the Prophet means — that God would, as it were, close his eyes, while the Assyrians wantonly laid waste the whole world: and when this tyranny should reach the holy land, what else could the faithful think but that they were forsaken by God? And there is nothing, as I have already said, more monstrous, than that iniquitous tyranny should thus prevail among men; for they have all, from the least to the greatest, been created after God’s image. God then ought to exercise peculiar care in preserving mankind; his paternal love and solicitude ought in this respect to appear evident: but when men are thus destroyed with impunity, and one oppresses almost all the rest, there seems indeed to be no divine providence. For how will it be that he will care for either birds, or oxen, or asses, or trees, or plants, when he will thus forsake men, and bring no aid in so confused a state? We now understand the drift of what the Prophet says.

But yet he does not, as I have already said, take away from God his power, nor does he here rail against fortune, as many cavillers do. Thou makest men, he says: he ascribes to God what cannot be taken from him, — that he governs the world. But as to God’s justice, he hesitates, and appeals to God. Though the Prophet seems here to rush headlong like insane men; yet if we consider all things, we shall see that he strenuously contended with his temptations, and even in these words some sparks at least of faith will shine forth, which are sufficient to show to us the great firmness of the Prophet. For this especially is worthy of being noticed, — that the Prophet turns himself to God. The Epicureans, when they glamour against God, for the most part, seek the ear of the multitude; and so they speak evil of God and withdraw themselves at a distance from him; for they do not think that he exercises any care over the world. But the Prophet continually addresses God. He knew then that God was the governor of all things. He also desires to be extricated from thoughts so thorny and perplexing; and from whom does he seek relief? From God himself. When the profane wantonly deride God, they indulge themselves, and seek nothing else but to become hardened in their own impious conjectures: but the Prophet comes to God himself, “How does this happen, O Lord?” As though he had said,

“Thou sees how I am distracted, and also held fast bound — distracted by many absurd thoughts, so that I am almost confounded, and held fast bound by great perplexities, from which I cannot extricate myself. Do thou, O Lord, unfold to me these knots, and concentrate my scattered thoughts, that I may understand what is true, and what I am to believe; and especially remove from me this doubt, lest it should shake my faith; O Lord, grant that I may at length know and fully understand how thou art just, and overrules, consistently with perfect equity, those things which seem to be so confused.”

It also happens sometimes that the ungodly, as it were, openly revile God, a satanic rage having taken possession on them. But the case was far different with the Prophet; for finding himself overwhelmed and his mind not able to sustain him under so heavy trials, he sought relief, and as we have said, applied to God himself.

By saying, He therefore rejoices and exults, he increases the indignity; for though the Lord may for a time permit the wicked to oppress the innocent, yet when he finds them glorying in their vices and triumphing, so great a wantonness ought the more to kindle his vengeance. That the Lord then should still withhold himself, seems indeed very strange. But the Prophet proceeds —

Habakkuk 1:16

16. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.

16. Propterea sacrificabit sagenae suae, et suffitum offeret reti suo, quia in illis pinguis portio ejus, et cibus ejus lautus.

The Prophet confirms the closing sentence of the last verse; for he explains what that joy was of which he had spoken, even the joy by which the wicked, as it were, designedly provoke God against themselves. It is indeed an abominable thing when the ungodly take delight in their vices; but it is still more atrocious when they deride God himself. Such, then, is the account now added by the Prophet, as though he had said, “Not only do the ungodly felicitate themselves while thou sparest them, or for a time bearest with them; but they now rise up against thee and deride all thy majesty, and openly blaspheme against heaven itself; for they sacrifice to their own net, and offer incense to their drag.” By this metaphor the Prophet intimates, that the wicked do not only become hardened when they succeed in their vices, but that they also ascribe to themselves the praise of justice; for they consider that to be rightly done which has been attended with success. They thus dethrone God, and put themselves in his place. We now then see the Prophet’s meaning.

But this passage discovers to us the secret impiety of all those who do not serve God sincerely and with an honest mind. There is indeed imprinted on the hearts of men a certain conviction respecting the existence of a God; for none are so barbarous as not to have some sense of religion: and thus all are rendered inexcusable, as they carry in their hearts a law which is sufficient to make them a thousand times guilty. But at the same time the ungodly, and those who are not illuminated by faith, bury this knowledge, for they are enveloped in themselves: and when some recollection of God creeps in, they are at first impressed, and ascribe some honor to him; but this is evanescent, for they soon suppress it as much as they can; yea they even strive to extinguish (though they cannot) this knowledge and whatever light they have from heaven. This is what the Prophet now graphically sets forth in the person of the Assyrian king. He had before said, “This power is that of his God.” He had complained that the Assyrians would give to their idols what was peculiar to God alone, and thus deprive him of his right: but he says now, that they would sacrifice to their own drag, and offer incense to their net. This is a very different thing: for how could they sacrifice to their idols, if they ascribed to their drag whatever victories they had gained? Now, by the words drag and net, the Prophet means their efforts, strength, forces, power, counsels, and policies as they call them, and whatever else there be which profane men arrogate to themselves. But what is it to sacrifice to their own net? The Assyrian did this, because he thought that he surpassed all others in craftiness, because he thought himself so courageous as not to hesitate to make war with all nations, regarding himself well prepared with forces and justified in his proceedings; and because he became successful and omitted nothing calculated to ensure victory. Thus the Assyrian, as I have said, regarded as nothing his idols; for he put himself in the place of all the gods. But if it be asked whence came his success, we must answer, that the Assyrian ought to have ascribed it all to the one true God: but he thought that he prospered through his own velour. If we refer to counsel, it is certain that God is he who governs the counsels and minds of men; but the Assyrian thought that he gained everything by his own skill. If, again, we speak of strength, whence was it? and of courage, whence was it, but from God? but the Assyrian appropriated all these things to himself. What regard, then, had he for God? We see how he now takes away all honor even from his own idols, and attributes everything to himself.

But this sin, as I have already said, belongs to all the ungodly; for where God’s Spirit does not reign, there is no humility, and men ever swell with inward pride, until God thoroughly cleanse them. It is then necessary that God should empty us by his special grace, that we may not be filled with this satanic pride, which is innate, and which cannot by any means be shaken off by us, until the Lord regenerates us by his Spirit. And this may be seen es specially in all the kings of this world. They indeed confess that kings rule through God’s grace; and then when they gain any victory, supplications are made, vows are paid. But were any one to say to those conquerors, “God had mercy on you,” the answer would be, “What! was then my preparation nothing? did I not provide many things beforehand? did I not attain the friendship of many? did I not form confederacies? did I not foresee such and such disadvantages? did I not opportunely provide a remedy?” In a word, they sacrifice apparently to God, but afterwards they have a regard mainly to their drag and their net, and make nothing of God. Well would it be were these things not so evident. But since the Spirit of God sets before us a lively image of the fact, let us learn what true humility is, and that we then only have this, when we think that we are nothing, and can do nothing, and that it is God alone who not only supports and continues us in life, but also governs us by his Spirit, and that it is he who sustains our hearts, gives courage, and then blesses us, so as to render prosperous what we may undertake. Let us hence learn that God cannot be really glorified, except when men wholly empty themselves.

He then adds, because in (or by) them is his fat portion and his rich meat. Though some render בראה, berae, choice meat, and others, fat meat, I yet prefer the meaning of rich. “His fat portion and rich meat” were the people whom he conquered. The words verbatim are these, —

For through them abundant his portion, And his meat well-fed.

The comparison of the drag and net is continued; by which is signified military strength and power. See Isaiah 10:13. — Ed. His meat then will be rich. The Prophet intimates here that men are so blinded by prosperity that they sacrifice to themselves, and hence the more deserving of reproof is their ingratitude; for the more liberally God deals with us the more reason, no doubt, there is why we ought to glorify him. But when men, well supplied and fully satisfied, thus swell with pride and sacrifice to themselves, is not their impiety in this manner more completely discovered? But the Prophet not only proves that the Assyrians abused God’s bounty, but he shows in their person what is the disposition of the whole world. For when men accumulate great wealth, and pile up a great heap from the property of others, they become more and more blinded. We hence see that we ought justly to fear the evil of prosperity, lest our fatness should so increase that we can see nothing; for the eyes are dimmed by excessive fatness. Let this then be ever remembered by us. The Prophet then concludes his discourse: but as one verse of the first chapter only remains, I shall briefly notice it.

Habakkuk 1:17

17. Shall they therefore empty their net, and not spare continually to slay the nations?

17. An propterea extendet The verb is [יריק], a hiphil form, and means, to evacuate, to empty, to empty out, and this is the sense in which it is taken here by Drusius, Marckius, Newcome, and Henderson. But the verb means also to draw out, i.e., a sword, Exodus 15:9, Leviticus 26:33, and to draw forth, i.e., an army, Genesis 14:14, and this is the meaning given to it by Grotius, Junius, and the Septuagint. To draw forth, to extend, or to expand, seems most in accordance with the drift of the passage. To empty his net, and that for the sake of filling it again, which must be what is implied, is rather a farfetched notion. — Ed. sagenam suam, et assiduus erit ad occidendas gentes, ut non parcat (alii vertuat, annon negative; atqui debuisset esse [וכ-לע אלה])?

This is an affirmative question, “Shall they therefore;” which, however, requires a negative answer. Then all interpreters are mistaken; for they think that the Prophet here complains, that he presently extends his net after having made a capture, but he rather means, “Is he ever to extend his net?” that is, “How long, O Lord, wilt thou permit the Assyrians to proceed to new plunders, so as to be like the hunter, who after having taken a boar or a stag, is more eager, and immediately renews his hunting; or like the fisherman, who having filled his little ship, with more avidity pursues his vocation? Wilt thou, Lord, he says, suffer the Assyrians to become more assiduous in their work of destruction?” And he shows how unworthy they were of God’s forbearance, for they slew the nations. “I speak not here,” he says, “either of fish or of any other animal, nor do I speak of this or that man, but I speak of many nations. As these slaughters are thus carried on through the whole world, how long, Lord, shall they be unpunished? for they will never cease.” We now see the purport of the Prophet’s complaint; but we shall find in the next lecture how he recovers himself.

Prayer

Grant, Almighty God, that as it cannot be but that, owing to the infirmity of our flesh, we must be shaken and tossed here and there by the many turbulent commotions of this world, — O grant, that our faith may be sustained by this support — that thou art the governor of the world, and that men were not only once created by thee, but are also preserved by thy hand, and that thou art also a just judge, so that we may duly restrain ourselves; and though we must often have to bear many insults, let us yet never fail, until our faith shall become victorious over all trials, and until we, having passed through continued succession of contests, shall at length reach that celestial rest, which Christ thy Son has obtained for us. Amen.

CHAPTER 2

Lecture One Hundred and Ninth

Habakkuk 2:1

1. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.

1. Super speculam meam stabo, et statuam me super arcem, et speculabor ad videndum quid loquatur mecum, et quid respondeam ad increpationem meam.

INTRODUCTION

Habakkuk, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [Pseudo Epiphanius], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Ha 3:19 perhaps favors this. Eusebius [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Celia in Palestine.

The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jr 46:2; 36:9). And Habakkuk (Ha 1:5, 6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Ha 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.

The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Ha 3:19, with Psa 18:33; Ha 2:6, with Is 14:4; Ha 2:14, with Is 11:9).

The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Ro 1:17 quotes Ha 2:4 (though not naming him); compare also Ga 3:11; He 10:38. Ac 13:40, 41 quotes Ha 1:5. One or two Hebrew words peculiar to Habakkuk occur (Ha 1:9; 2:6, 16).

CHAPTER 1

Ha 1:1-17. Habakkuk's Expostulation with Jehovah on Account of the Prevalence of Injustice: Jehovah Summons Attention to His Purpose of Sending the Chaldeans as the Avengers. The Prophet Complains, that These Are Worse than Those on Whom Vengeance Was to Be Taken.

1. burden--the prophetic sentence.

2-3. violence ... Why dost thou show me iniquity?--Similar language is used of the Chaldeans (Ha 1:9, 13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Pr 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (Jr 22:3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Ha 1:6, 10, 11, 17). Compare Jeremiah's expostulation with Jehovah, Jr 12:1; 20:8; and Job 19:7, 8.

4. Therefore--because Thou dost suffer such crimes to go unpunished.

law is slacked--is chilled. It has no authority and secures no respect.

judgment--justice.

wrong judgment proceedeth--Decisions are given contrary to right.

5. Behold ... marvellously ... a work--(Compare Is 29:14). Quoted by Paul (Ac 13:41).

among the heathen--In Ac 13:41, "ye despisers," from the Septuagint. So the Syriac and Arabic versions; perhaps from a different Hebrew reading. In the English Version reading of Habakkuk, God, in reply to the prophet's expostulation, addresses the Jews as about to be punished, "Behold ye among the heathen (with whom ye deserve to be classed, and by whom ye shall be punished, as despisers; the sense implied, which Paul expresses): learn from them what ye refused to learn from Me!" For "wonder marvellously," Paul, in Ac 13:41, has, "wonder and perish," which gives the sense, not the literal wording, of the Hebrew, "Wonder, wonder," that is, be overwhelmed in wonder. The despisers are to be given up to their own stupefaction, and so perish. The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously, in Paul's day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesus. Thus the same Scripture applied to both.

ye will not believe, though it be told you--that is, ye will not believe now that I foretell it.

6. I raise up--not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on Is 23:13), for they had already been upwards of twenty years (since Nabopolassar's era) in political power there; but to His being about now to raise them up as the instruments of God's "work" of judgment on the Jews (2Ch 36:6). The Hebrew is future, "I will raise up."

bitter--that is, cruel (Jr 50:42; compare Jud 18:25, Margin; 2Sa 17:8).

hasty--not passionate, but "impetuous."

7. their judgment and ... dignity ... proceed of themselves--that is, they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical judgments; for whatever the Chaldeans decree they will do according to their own will, they will not brook anyone attempting to interfere.

8. swifter than the leopards--Oppian [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."

more fierce--rather, "more keen"; literally, "sharp."

evening wolves--wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (Jr 5:6; Zep 3:3; compare Ge 49:27). Hence "twilight" is termed in Arabic and Persian "the wolf's tail"; and in French, entre chien et loup.

spread themselves--proudly; as in Jr 50:11, and Mal 4:2, it implies strength and vigor. So also the Arabic cognate word [Maurer].

their horsemen ... come from far--and yet are not wearied by the long journey.

9. all for violence--The sole object of all is not to establish just rights, but to get all they can by violence.

their faces shall sup up as the east wind--that is, they shall, as it were, swallow up all before them; so the horse in Job 39:24 is said to "swallow the ground with fierceness and rage." Maurer takes it from an Arabic root, "the desire of their faces," that is, the eager desire expressed by their faces. Henderson, with Symmachus and Syriac, translates, "the aspect."

as the east wind--the simoon, which spreads devastation wherever it passes (Is 27:8). Gesenius translates, "(is) forwards." The rendering proposed, eastward, as if it referred to the Chaldeans' return home eastward from Judea, laden with spoils, is improbable. Their "gathering the sand" accords with the simoon being meant, as it carries with it whirlwinds of sand collected in the desert.

10. scoff at ... kings--as unable to resist them.

they shall heap dust, and take it--"they shall heap" earth mounds outside, and so "take every stronghold" (compare 2Sa 20:15; 2Ki 19:32) [Grotius].

11. Then--when elated by his successes.

shall his mind change--He shall lose whatever of reason or moderation ever was in him, with pride.

he shall pass over--all bounds and restraints: his pride preparing the sure way for his destruction (Pr 16:18). The language is very similar to that describing Nebuchadnezzar's "change" from man's heart (understanding) to that of a beast, because of pride (see on Da 4:16; Da 4:30, 31; Da 4:33, 34). An undesigned coincidence between the two sacred books written independently.

imputing this his power unto his god--(Da 5:4). Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God [Calvin]. Grotius explains, "(saying that) his power is his own as one who is a god to himself" (compare Ha 1:16, and Da 3:1-30). So Maurer, "He shall offend as one to whom his power is his god" (Job 12:6; see on Mi 2:1).

12. In opposition to the impious deifying of the Chaldeans power as their god (Maurer, or, as the English Version, their attributing of their successes to their idols), the prophet, in an impassioned address to Jehovah, vindicates His being "from everlasting," as contrasted with the Chaldean so-called "god."

my God, mine Holy One--Habakkuk speaks in the name of his people. God was "the Holy One of Israel," against whom the Chaldean was setting up himself (Is 37:23).

we shall not die--Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews "the appointment of the scribes"; the Rabbis think that Ezra and his colleagues corrected the old reading, "Thou shalt not die."

thou hast ordained them for judgment--that is, to execute Thy judgments.

for correction--to chastise transgressors (Is 10:5-7). But not that they may deify their own power (Ha 1:11, for their power is from Thee, and but for a time); nor that they may destroy utterly Thy people. The Hebrew for "mighty God" is Rock (De 32:4). However the world is shaken, or man's faith wavers, God remains unshaken as the Rock of Ages (Is 26:4, Margin).

13. purer ... than to behold evil--without being displeased at it.

canst not look on iniquity--unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself honorable sentiments of God.

them that deal treacherously--the Chaldeans, once allies of the Jews, but now their violent oppressors. Compare "treacherous dealers," (Is 21:2; 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Psa 73:11-17).

devoureth the man that is more righteous--The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare Eze 16:51, 52).

14. And--that is, And so, by suffering oppressors to go unpunished, "Thou makest men as the fishes ... that have no ruler"; that is, no defender. All may fish in the sea with impunity; so the Chaldeans with impunity afflict Thy people, as these have no longer the God of the theocracy, their King, to defend them. Thou reducest men to such a state of anarchy, by wrong going unpunished, as if there were no God. He compares the world to the sea; men to fishes; Nebuchadnezzar to a fisherman (Ha 1:15-17).

15. they take up all of them--all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.

with the angle--that is, the hook. Some they take up as with the hook, one by one; others in shoals, as in a "net" and "drag" or enclosing net.

therefore--because of their successes.

they rejoice--They glory in their crimes because attended with success (compare Ha 1:11).

16. sacrifice unto their net--that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Ha 1:11, Maurer's interpretation. They idolize themselves for their own cleverness and might (De 8:17; Is 10:13; 37:24, 25).

by them--by their net and dragnet.

their portion--image from a banquet: the prey which they have gotten.

17. Shall they ... empty their net?--Shall they be allowed without interruption to enjoy the fruits of their violence?

therefore--seeing that they attribute all their successes to themselves, and not to Thee. The answer to the prophet's question, he by inspiration gives himself in the second chapter.

The burden - המשא hammassa signifies not only the burdensome prophecy, but the prophecy or revelation itself which God presented to the mind of Habakkuk, and which he saw-clearly perceived, in the light of prophecy and then faithfully declared, as this book shows. The word signifies an oracle or revelation in general; but chiefly, one relative to future calamities.

O Lord, how long shall I cry - The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.

Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: -

Semper ego auditor tantum?

Nunquamne reponam?

Vexatus toties rauci Theseide Codri?

Sat. 1:1. "Shall I always be a hearer only?

Shall I never reply?

So often vexed?"

Of violence - The most unlawful and outrageous acts.

And cause me to behold grievance - עמל amal, labor, toil, distress, misery, etc., the common fruits of sin.

The law is slacked - They pay no attention to it; it has lost all its vigor, its restraining and correcting power, it is not executed; right judgment is never pronounced; and the poor righteous man complains in vain that he is grievously oppressed by the wicked, and by those in power and authority. That the utmost depravity prevailed in the land of Judah is evident from these verses; and can we wonder, then, that God poured out such signal judgments upon them? When judgment doth not proceed from the seat of judgment upon earth, it will infallibly go forth from the throne of judgment in heaven.

Behold ye among the heathen - Instead of בגוים baggoyim, among the nations or heathen, some critics think we should read בגדים bogedim, transgressors; and to the same purpose the Septuagint, Syriac, and Arabic have read; and thus it is quoted by St. Paul Act 13:41. But neither this, nor any tantamount reading, is found in any of the MSS. yet collated. Newcome translates, "See, ye transgressors, and behold a wonder, and perish."

I will work a work in your days - As he is speaking of the desolation that should be produced by the Chaldeans, it follows, as Bp. Newcome has justly observed, that the Chaldeans invaded Judah whilst those were living whom the prophet addressed.

Which ye will not believe - Nor did they, after all the declarations of various prophets. They still supposed that God would not give them up into the hands of their enemies, though they continued in their abominations!

It is evident that St. Paul, in the above place, accommodates this prediction to his own purpose. And possibly this sense might have been the intention of the Divine Spirit when he first spoke the words to the prophet; for, as God works in reference to eternity, so he speaks in reference to the same; and therefore there is an infinity of meaning in his Word. These appear to be the words of God in answer to the prophet, in which he declares he will entirely ruin this wicked people by means of the Chaldeans.

That bitter and hasty nation - Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests.

Their judgment - shall proceed of themselves - By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence were the result of their own valor. Other meanings are given to this passage.

Their horses also are swifter than the leopards - The Chaldean cavalry are proverbial for swiftness, courage, etc. In Jeremiah, Jer 4:13, it is said, speaking of Nebuchadnezzar, "His chariots are as a whirlwind; his horses are swifter than eagles."

Oppian, speaking of the horses bred about the Euphrates, says, "They are by nature warhorses, and so intrepid that neither the sight nor the roaring of the lion appals them; and, besides, they are astonishingly fleet." The leopard, of all quadrupeds, is allowed to be the swiftest.

The evening wolves - The wolf is remarkable for his quick sight. Aelian says, Οξυωτεστατον εστι ζωον, και μεντοι, και νυκτος και σεληνης ουκ ουσης ὁδε ὁρᾳ; "The wolf is a very fleet animal; and, besides, it can see by night, even when there is no moonlight." Some think the hyena is meant: it is a swift, cruel, and untameable animal. The other prophets speak of the Chaldeans in the same way. See Deu 28:49; Jer 48:40; Jer 49:22; Eze 17:5; Lam 4:19.

Their faces shall sup up as the east wind - This may be an allusion to those electrical winds which prevail in that country. Mr. Jackson, in his overland journey from India, mentions his having bathed in the Tigris. On his coming out of the river one of those winds passed over him, and, in a moment, carried off every particle of water that was on his body and in his bathing dress. So, the Chaldeans shall leave no substance behind them; their faces, their bare appearance, is the proof that nothing good shall be left.

Shall gather the captivity as the sand - They shall carry off innumerable captives.

They shall scoff at the kings - No power shall be able to stand before them. It will be only as pastime to them to take the strongest places. They will have no need to build formidable ramparts: by sweeping the dust together they shall make mounts sufficient to pass over the walls and take the city.

Then shall his mind change - This is thought to relate to the change which took place in Nebuchadnezzar, when "a beast's heart was given to him," and he was "driven from the dwellings of men." And this was because of his offending - his pride and arrogance; and his attributing all his success, etc., to his idols.

Art thou not frown everlasting - The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, "we shall not die," shall not be totally exterminated.

Thou hast ordained them for judgment - Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.

Instead of לא נמות lo namuth, "we shall not die," Houbigant and other critics, with a little transposition of letters, read אל אמת El emeth, "God of truth;" and then the verse will stand thus: "Art thou not from everlasting, O Jehovah, my God, my Holy One? O Jehovah, God of Truth, thou hast appointed them for judgment." But this emendation, however elegant, is not supported by any MS.; nor, indeed, by any of the ancient versions, though the Chaldee has something like it. The common reading makes a very good sense.

Thou art of purer eyes - Seeing thou art so pure, and canst not look on iniquity - it is so abominable - how canst thou bear with them who "deal treacherously, and hold thy tongue when the wicked devour the righteous?" All such questions are easily solved by a consideration of God's ineffable mercy, which leads him to suffer long and be kind. He has no pleasure in the death of a sinner.

Makest men as the fishes of the sea - Easily are we taken and destroyed. We have no leader to guide us, and no power to defend ourselves. Nebuchadnezzar is here represented as a fisherman, who is constantly casting his nets into the sea, and enclosing multitudes of fishes; and, being always successful, he sacrifices to his own net - attributes all his conquests to his own power and prudence; not considering that he is only like a net that after having been used for a while, shall at last be thrown by as useless, or burnt in the fire.

They sacrifice unto their net - He had no God; he cared for none; and worshipped only his armor and himself. King Mezentius, one of the worst characters in the Aeneid of Virgil, is represented as invoking his own right hand and his spear in battle. Aen. 10:773.

Dextra mihi Deus, et telum quod missile libro, Nunc adsint. "My strong right hand and sword, assert my stroke.

Those only gods Mezentius will invoke."

Dryden.

And Capaneus, in Statius, gives us a more decisive proof of this self-idolatry. Thebaid, lib. x.

Ades, O mihi dextera tantum

Tu praeses belli, et inevitabile Numen,

Te voco, te solum Superum contemptor adoro. "Only thou, my right hand, be my aid; I contemn the gods, and adore thee as the chief in battle, and the irresistible deity."

The poet tells us that, for his impiety, Jupiter slew him with thunder.

This was an ancient idolatry in this country, and has existed till within about a century. There are relics of it in different parts of Europe; for when military men bind themselves to accomplish any particular purpose, it is usual to lay their hand upon their sword: but formerly they kissed it, when swearing by it. With most heroes, the sword is both their Bible and their God. To the present day it is a custom among the Hindoos annually to worship the implements of their trades. See Ward.

And not spare continually to slay the nation? - They are running from conquest to conquest; burning, slaying, sacking, and slaughtering. Like the fishermen, who throw cast after cast while any fish are to be caught, so Nebuchadnezzar is destroying one nation after another. This last sentence explains the allegory of the net.

The burden - The prophet seems to speak of these grievous things, as a burden which he himself groaned under.

Therefore - Because the wicked go on with impunity. The law - The whole law, moral, ceremonial, and judicial. Is slacked - Is slighted, and not observed. Go forth - From magistrates, judges, and public officers. Doth compass about - As it were besieges, with design to oppress and ruin.

Behold ye - Here God begins to answer the prophet. Among the heathen - See what judgments have been executed upon the heathen for like sins.

Bitter - Cruel, and without mercy. Hasty - Speedy in executing their merciless purposes.

Their judgment - The law they observe, is their own will. Their dignity - Their authority is all from themselves, without respect to any other law or rule whatever.

The evening wolves - Which with fasting in the day, came out in the evening, fierce and ravenous. Shall spread - All over the land.

For violence - To enrich themselves by making a prey of all. Their faces - Their very countenances shall be as blasting as the east - wind.

At the kings - Which opposed their designs. And take it - By mighty mounts cast up.

Shall not die - Be utterly destroyed. Ordained - Set up, and designed. Them - The Chaldean kingdom. For judgment - To execute this judgment, which is tempered with mercy. For correction - To chastise, not to destroy.

And makest - Not infusing cruel appetites, but permitting them to act according to such appetite which was already in them. As the fishes - Of which the greater greedily devour the smaller. Creeping things - Which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression. No ruler - None to defend the weak, or restrain the mighty.

They - The Chaldeans draw out all alike, good or bad. In their net - Destroying many together. And gather - As if they could never have enough, they drive men into their nets.

They sacrifice - Ascribe the praise of their victories. Their net - To their own contrivances, diligence, and power.

Empty their net - As fisher - men empty the full net to fill it again.

1 THE burden which Habakkuk the prophet did see .

Vid. Nahum 1. ver. 1. let. a, to which we may here add, as proper to this time and place; That the Prophet seems to speak of the grievous things here intended, as a burden to himself, a trouble he did feel and groan under.

Here we might as others guess at his Country, Parentage and Tribe; but no certainty appears in these, his name may perhaps intimate somewhat, either Actively one that embraceth, or Passively one embraced, and so may refer to God, or to his people, and intimate good to a people, whom God will ere long embrace, or it may speak one that is puzzled with the intricacy of affairs, and therefore expostulateth, as verse 2.3.

Not he that is mentioned in the Apocryphal Book, but a Prophet called, and sent of God.

Not only in the future certainty of it on others, but did also feel in the present trouble and perplexity wherewith it affected him.

2 O LORD , how long shall I cry , and thou wilt not hear ! even cry out unto thee of violence , and thou wilt not save ?

Unto God alone he makes his Application, as only able to redress all grievances.

It may be some years he had Preacht, and in Preaching had complain'd and cry'd out against wickedness.

Unto men in thy name, and unto thee in Prayer and Supplication.

Give answer by correcting or punishing the bad; and by rescuing and delivering the good; by appearing a just Arbitrator and Judge of both.

With submission, not murmuring, not impatient, not distrusting the Justice or Mercy of God.

Who art more displeased, then I or any one else can be disquieted, with that I complain of, who art by office and word bound to restrain violence, &c.

The unjust and wicked oppressions which I see others feel, and all good people are endangered by.

By changing the bad, or restraining them, or by overthrowing them, and setting up just and upright men in their room, both in Ierusalem, and in Iudea, and every where else.

3 Why dost thou shew me iniquity , and cause me to behold grievance ? for spoiling and violence are before me: and there are that raise up strife and contention .

It is a most unpleasing sight, and that which troubles me, and every good man, to see unjust and injurious men without controul, and unpunisht, to act their iniquity; and yet, O God, thou not only permittest it to be done, but to be done in sight, and to the grief of thy servants; thus God sheweth it, and 'tis not without just cause, though the cause be hidden.

Men of iniquity and vanity; unrighteous toward men, and vain in their thoughts and practices of Religion toward God.

This explains the former, let. m.

So 'tis in regard of the effect it hath upon beholders, and such as suffer by this iniquity; 'tis grief and sorrow to them, 'tis a grievance they groan under.

Such as wasteth, and undoeth them that fall under it.

Perverting Judgment, and turning it into Wormwood; or else 'tis a Hebraism, spoiling and violence, that is most violent robbing and spoiling each other.

Every where I see it, to the breaking of mine heart.

Or, and there is strife, that is, little else but strife among men, occasioned by these oppressive practices.

So 'twill be a Hebraism, expressing endless contentions. It would bear, and Iudgment is taken away, which suits the next verse.

4 Therefore the law is slacked . and judgment doth never go forth: for the wicked doth compass about the righteous: therefore wrong judgment proceedeth.

Because the wicked go on with impunity, and the punishment they deserve is defer'd.

Of God, given to this people by the hand of Moses, the whole Law Moral, Ceremonial and Judicial.

Is slighted, weakened, and little studied, and less obeyed by all sorts;

Not only private men neglect the Law, but Magistrates, Judges and publick Officers pervert, or divert, or obstruct it also.

Heb. To the end, or unto victory, with prevalence to restrain the unjust, and to protect the innocent, which is the end of Magistracy, Rom. 13.3.

The unjust, and violent man.

As 'twere besiegeth, surroundeth, with design to oppress and ruin by false witness, interest or bribery.

Perverse Judgment, wherein innocence is condemned, and the nocent are acquitted; So the Judges are Swords in the Bowels, when they should be Shields over the Bodies of the Righteous.

Marginal references: Job 21.[illegible: 1 letter]. Jer. 12.[illegible: 1 letter].; Or, [illegible: 1 word]

5 ¶ Behold ye among the heathen , and regard , and wonder marvellously : for I will work a work in your dayes , which ye will not believe , though it be told you .

Here God begins to answer the Prophet, and calls for a very particular and exact consideration of the thing, see and ponder.

What judgments, what punishments have been executed upon the Heathen, for like sins.

Weigh it well in all its tendency and consequence, for it is a warning to you, it assures you judgment will overtake you also.

As astonished at judgments, too great to be exprest in words, and so strange that 'twill seem too much to be believed.

The Great and Glorious God, the just and supream Judge.

Begin, continue and finish a work; A work I am working, a work of equal severity and justice.

It shall no more be defer'd, Ezek. 7.5. &c

You wicked violent oppressours, will not believe tho' the Lord by his Prophets foretel it.

Described how, and by whom, and when.

Marginal references: Act. 1[illegible: 1 letter] [illegible: 1 letter]

6 For lo , I raise up the Chaldeans , that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.

Now the Prophet declares particularly what 'tis that the Lord will work.

Awaken to action, animate them in it, and strengthen them to accomplish their design.

Who had subdued other Nations, and had already ruined the Assyrian Monarchy.

Cruel, and without Mercy. Ier. 6.23. and 21.7.

Speedy and quick in executing their mercyless purposes, as Isa. 5.26, 27.

Heb. walk without fear, and in order, as a Conquerour doth in his conquests.

Through all parts of the Land, no corner shall escape his search or cruelty.

Not to spoil and be gone; but to take and keep possession, as Lord and Proprietor in the right of conquest.

Houses, Towns, Cities, Ierusalem it self, which they had no right to, till Iewish sins gave occasion for the disposs[illegible: 1 letter]ssing of the Iewes, and the introducing of the Chaldeans.

Marginal references: [illegible: 1 letter]. br[illegible: 1 letter]adths.

7 They are terrible and dreadful : their judgment and their dignity shall proceed of themselves.

To affect the incredulous Iewes with greater fear, 'tis doubled, they are of all Nations most terrible; in the fierceness wherewith they assault, and cruelty with which they use their Captives.

The Law they observe is their own Will, and what they please you must submit unto, nor complain of wrong done, for as much as they do it.

Their Authority and Superiority for which you must reverence them, the Lordliness of their deportment toward you, or the Right they assume to send you Captives, all is from themselves, without respect to any other Law or Rule whatever? How miserable are you like to be, when enslaved to such a barbarous cruelty, and unbounded pride!

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8 Their horses also are swifter then the leopards , and are more fierce then the evening wolves : and their horsemen shall spread themselves, and their horsemen shall come from far , they shall fly as the eagle that hasteth to eat.

They will be sooner upon you then you think, and when once among you, they will be swifter then you can fly from. Isa. 30.16. and Lam. 4.19.

A fierce creature, ravenous as the Lyon, and much swifter, a watchful and sly beast, from which 'tis very hard to shift.

More eager after, and more cruel to the prey.

Which with long fasting in the day, do come out in the Evening, more fierce on every thing that may be a prey for them; see Ier. 5.6. Ezek. 22.27. Zeph. 3.3.

Excellent Riders, that can manage the speed and fierceness of these horses.

All over the Land, so many shall they be, and so active, and all strong, and hale as some think the word implyeth.

As far from liking your customs, pittying your persons, or understanding your Language, as they are far remote from your Country; Men that will make you pay the charge of their long and tedious Journey.

Least you should dream of escape by flight, your enemies (O miserable Iewes) shall be so swift, you'l think they flew on wings, on Eagles wings, the swiftest of flight, and quickest in espying her prey.

Hunger makes her flight the quicker, and her siezure of the prey more bold and daring, Iob 9.26. Ezek. 17.3. so shall your enemies be to you.

Marginal references: [illegible: 1 letter]eb. sharp.; [illegible: 1 word]. 4.13.

9 They shall come all o for violence: their faces shall sup up as the east-wind, and they shall gather the captivity as the sand .

Chaldeans, and in particular these fierce and swift Horsemen;

Either thus, their very countenances shall be as blasting, pestiferous and dangerous, as is the East wind in those countreys, or thus, all they can sup up, or lay hold on, they will carry Eastward· Or thus, when you are devoured they shall set their faces Eastward to devour others in those Coasts.

Prisoners or Captives, called here the Captivity, to express the extremity thereof.

Both for easiness of gathering, and the multitudes of captives gathered.

With one purpose, on the same design, to enrich themselves by making a prey of all.

Marginal references: [illegible: 1 word] the [illegible: 1 span] th[illegible: 1 letter]ir [illegible: 1 span], or, their [illegible: 1 word] [illegible: 1 letter]hall look [illegible: 1 letter]nd the east.; [illegible: 1 letter]eb. the [illegible: 1 word] of th[illegible: 1 letter]ir [illegible: 1 word] toward [illegible: 1 word].

10 And they shall scoff at the kings , and the princes shall be a scorn unto them : they shall deride every strong hold, for they shall heap dust and take it .

Both the King of Babylon and his Souldiers.

Deride and contemn.

Which either confederated with the Iewes, or else opposed the designs of the Chaldeans, as the Kings of Egypt, of Tyre, &c. Or the Kings of the Iewes, as Iehoiachin and Zedekiah.

Governours, Councellours, valiant Commanders and Officers.

To the whole Army of the Chaldeans.

By mighty Mounts cast up, or by filling up the Trenches about your Cities and Fortresses, shall master them.

11 Then shall his mind change, and he shall pass over , and offend c, imputing this his power unto his god .

It notes both the time and cause of what happened; extraordinary successes, and a continued series of them, attending the designs and attempts of the Chaldean Kings, at last made them so haughty and proud, as to trample on Kings, verse 10. and when their pride was at this height, it stops not here.

The Spirit or Wind, as Heb. and so some think the Prophet does foretel the change of his prosperous Gales, his downfal; but 'tis more natural to understand it of the change of mind in the prosperous Chaldean, he will think other thoughts of himself, his affairs, and of other men.

Break over the bounds of all sober and modest sentiments, exceed in his value of himself, and of his atchievments, as Sennacherib first did, 2 Chron. 32.17, 18, 19. and next Nebuchadnezzar, Sirnamed the Great, Dan. 4.29, 30.

The strength by which he had done all his great exploits, or the might and power to which he had advanced himself.

This at first seems a little tolerable, it seems to savour somewhat of Religion, yet 'tis a great offence thus to ascribe his grandeur to a dumb Idol, but 'tis worse to reckon his strength to be his God, as the words will express it in the Heb. Vid. Dan. 4.29, 30.

This pride was a great sin, and highly provoked God; for the insolent Tyrant Idolized himself.

12 ¶ Art thou not from everlasting , O LORD my God , mine holy one? we shall not dye : O LORD thou hast ordained them for judgment , and O mighty God y, thou hast established them for correction .

In Being, thou art that God who art not like the gods of the Nations, upstart, and Novel; but before the Mountains were brought forth, thou wast God; thou hast permitted, born with, restrain'd, overthrown and punisht such proud, bloody and sacrilegious wretches. In thy works of old, before this proud Chaldean Monarch was thought of, thou wert as now, wonderfull, just and good, and thy Saints found support in the remembrance thereof, Psal. 74.12. and 77.6, 12. and 143.5. Isa. 45.21. In Covenant with thine Israel, which Covenant is not of late years, it is an anti[illegible: 1 letter]nt Covenant, and as it hath, it still shall be kept for our good.

The Sovereign Lord and Ruler of the World, who only art Iehovah.

Judge and Vindex by Office; as Judge, engaged to defend, rescue and avenge the oppressed; and my God or Judge, whether the Prophet speaks only in his own, or in his peoples name, he hath a respect to that peculiar relation he or they had to God, much like that, Isa. 63.19. He refers to the antient Covenant relation which God had taken them into, and implyes his hope and expectation of help from God, their Judge and Vindex.

Who are thine, and opprest, threatened and exposed to the avarice and cruelty of the Chaldean.

Be utterly cut off, and destroyed, for the death of a Nation is the destruction or desolation of it; Thou who hast made us thine by an Everlasting Covenant of Mercy; wilt shew us such Mercy that we shall outlive the rage of our enemies.

With humble veneration he doth look towards God, and discerneth what quieteth his Spirit, and confirms his Faith and Patience.

Set up, maintained and designed.

The Chaldean Kingdom, as verse 6.

To execute this Judgment, which is ever attempered with Mercy, which ever betters, never destroys thy people, Vid. Isa. 10.5. &c. Babylon as Assyria was rod of God's Indignation, &c.

Strengthened and Fortified.

To chastise and discipline, not to destroy.

Holy in thy Nature, Law and Government, in thy Mercies, and in thy Judgments, who dost intend to make thy Holiness appear in due time by saving us, though thou seem to forget, or at least to delay the work, yet thou art the Holy One in the midst of us, Isa. 12.6. and we wait for thee.

This he repeats for confirmation and illustration, and intimateth God to be his peoples Rock and Refuge.

Marginal references: Heb. Rock. Deut. 32.4.; Heb. founded.

13 Thou art of purer eyes then to behold evil , and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously , and holdest thy tongue , when the wicked devoureth the man that is more righteous then he?

O Lord who hast rais'd, and increased the Chaldean Kingdom.

Of Infinite Purity and Holiness.

Ascrib'd unto God to express his knowledge; so his eyes run to and fro, and his eye is upon the righteous.

His Omniscience doth behold all things, and so David expresseth it, Thou beho[illegible: 1 letter]dest mischief and spite to requite it, Psal. 10.14, But he doth not, will not, cannot, see with delight, with approbation.

Of sin and violence.

The same thing repeated to confirm us. All this the Prophet doth lay down as most undoubtedly true, and on which he stays himself; (though he be amazed with the darkness of Providences) and by this he will repress all undue murmurings, when he debates with God about his Providences, most Just and Holy! But why thus or thus?

Seest all the violence done, and bearest with them that do it, why doth not thy hand remove, and avenge what thine eye is offended at, and thy heart abhorreth?

The Chaldeans who were a perfidious Nation, and ruin'd many by their Treacheries; Fraud and Force were both alike to them. And 'tis likely they dealt very falsly with the Iews.

Seemest unconcerned in such a degree as to be silent and say nothing.

Or whilest, it might seem a fit season to speak, when the violent are about their violence, when the Prey is between the Teeth and not swallowed.

The Chaldean, an oppressor, bloody and treacherous against men, an Atheist, or Idolater against God.

Swalloweth down whole, as the word imports, Num. 16.30. and Psal. 124.3.

The Iew, or almost every one of us, as the phrase imports.

Though the Iewes were a very corrupt Nation, yet, compared with the Chaldeans, they were the better, and of the two the Iew was the less evil. Now this Riddle he desired might be unfolded, why is the juster opprest by the unjuster?

Marginal references: Psal. 5.5.; Or, grievance.

14 And makest men as the fishes of the sea ? as the creeping things that have no ruler over them.

Not infusing cruel, ravenous, and unsatiable Appetites, but permitting them to act according to such appetite which was already in them.

Who should be just to all, and wrong none, who were once fram'd for mutual help in civil Societies, and whose life should be Beneficence.

Of which the greater live on the lesser, and do greedily and all the day long feed on the smaller fry.

Where the devourers are more for number, of greater bulk, and swallow greater numbers of the lesser.

Which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression.

None to defend the weak, to restrain the mighty and to give law to all.

Marginal references: Or, moving.

15 They take up all of them with the angle : they catch them in their net , and gather them in their drag ; therefore they rejoice and are glad .

Either more generally oppressors every where, or else particularly the Chaldeans.

Draw them out slily, and craftily when they are taken by his bait.

Without distinction, all alike good or bad.

It may refer to the delight these oppressors took in these courses, or to the more private way of destroying.

Another method of the Chaldean Rapine, like catching of Fish, not singly and one by one but destroying many together.

As if they could never have enough, these Chaldeans do, fisher-like, drive men into their nets and snares.

This is a third way of destroying Fish. The Chaldeans would use all wayes to devour the Iewes.

The greedy and cruel Chaldeans.

Both in their own gain, and in the Iews Ruine.

'Tis doubled to shew the certainty of the thing, and probably to intimate the double joy they took in their prosperous oppression.

Marginal references: Amos 4.2.; Or, flat-net.

16 Therefore they sacrifice unto their net , and burn incense to their drag : because by them their portion is fat , and their meat plenteous .

Because they prosper and thrive, in which they should see and acknowledge thy wife, and mighty Providence.

Idolize and pay divine honours; ascribe the praise of his Victories and acquired glory.

To his own contrivances, diligence, and power, as if the Fisher-man should make his Net his God, and offer Sacrifice for a good draught of Fishes taken, to the Net that took them.

Another part of Divine honour, and mostly used in giving thanks and Praises.

To their Policy and Power their own Counsel, conduct and Arms, exprest in the Metaphor of a Fishermans drag.

State, condition, or interest.

The great and flourishing.

The Revenues of the Kingdom in general, and the Revenues of particular subjects, especially of the Commanders, and Military Officers; those who help to spread, draw, and empty the Net.

Heb. [illegible: 1 letter]at.

Abundant, that it might seem a sufficient provision, as well as a pleasant mess, sufficient for quantity as sweet in quality. It is like these self admirers did not onely eat the fat of the land they wasted, but laid up in store for themselves.

Marginal references: Or, dainty.

17 Shall they therefore empty their net , and not spare continually to slay the nations ?

The Chaldeans, Nebuchadnezzar and his Armies.

Shall former success be pledge of future, they have prosper'd, and they think they shall; wilt thou confirm this to them?

As Fishermen empty the full Net to fill it again, and cast out what they had taken to take in more, shall these proud and cruel Chaldaeans do so still?

Shall they, as endlessly as mercilesly waste.

Murtherer-like, kill.

Not single persons, but whole Kingdoms, and people at once: wilt thou, O most just, and mighty God, and Judge! Suffer these things always? the Prophet by the question intimates to us that God most certainly will not suffer it always. The Lord will in fit time arise and break the oppressors arm, and save the oppressed Church and People of God.

Habakkuk

Introduction

Person of the Prophet. - Nothing certain is known as to the circumstances of Habakkuk’s life. The name חבקּוּק, formed from חבק, to fold the hands, piel to embrace, by a repetition of the last radical with the vowel u, like נעצוּץ from נעץ, שׁערוּרה from שׁער, etc., and a reduplication of the penultimate (cf. Ewald, 157, a), signifies embracing; and as the name of a person, either one who embraces, or one who is embraced. Luther took the name in the first sense. “Habakkuk,” he says, “signifies an embracer, or one who embraces another, or takes him to his arms,” and interpreted it thus in a clever although not perfectly appropriate manner: “He embraces his people, and takes them to his arms, i.e., he comforts them and holds (lifts) them up, as one embraces a weeping child or person, to quiet it with the assurance that if God will it shall be better soon.” The lxx wrote the name ̓αμβακούμ, taking the word as pronounced הבּקוּק, and compensating for the doubling of the ב by the liquid μ, and changing the closing ק into μ. Jerome in his translation writes the name Habacuc. In the headings to his book (Hab 1:1 and Hab 3:1) Habakkuk is simply described by the epithet הוּביא, as a man who held the office of a prophet. From the conclusion to the psalm in ch. 3, “To the leader in the accompaniment to my playing upon stringed instruments” (Hab 3:19), we learn that he was officially qualified to take part in the liturgical singing of the temple, and therefore belonged to one of the Levitical families, who were charged with the maintenance of the temple music, and, like the prophets Jeremiah and Ezekiel, who sprang from priestly households, belonged to the tribe of Levi. This is supported by the superscription of the apocryphon of Bel and the dragon at Babel, ἑκ προφητείας Ἀμβακοὺμ υἱοῦ Ἰησοῦ ἐκ τῆς φυλῆς Λευΐ́, which has been preserved in the Cod. Chisian. of the lxx from Origen’s tetrapla, and has passed into the Syrio-hexaplar. version; even if this statement should not be founded upon tradition, but simply inferred from the subscription to Hab 3:19. For even in that case it would prove that בּנגינותי was understood in ancient times as signifying that the prophet took part in the liturgical singing of the temple.There is not much probability in this conjecture, however, since the lxx have not understood the subscription in this sense, but have rendered it incorrectly τοῦ νικῆσαι ἐν τῆ ὠδῆ αὐτοῦ, which has led the fathers to take the words as belonging to the psalm itself, and to understand it as relating to the songs of praise which the church would raise to God for the deliverance which it had received. Theod. Mops. explains it in this way: “He sets us higher than all the rest, so that nothing else becomes us than to continue in the songs and hymns which are due to God, because, against all human hope, He has given us the victory over our enemies.” Cyril of Alex. and Theodoret give similar explanations. Even Jerome, in his rendering “et super excelsa mea deducet me victori in psalmis canentem,” connects the words with the preceding sentence, and interprets them as referring to the songs of praise which “every righteous man who is worthy of the election of God” will raise at the end of the world to the great conqueror “Jesus, who was the first to conquer in the fight.” With such an explanation of the words as these, it was impossible to see any intimation of the Levitical descent of the prophet in the expression בּנגינותי

On the other hand, the rest of the legends relating to our prophet are quite worthless: viz., the circumstantial account in the apocryphal book of Bel and the Dragon of the miraculous way in which Habakkuk was transported to Daniel, who had been cast into the lions’ den, which is also found in a MS of the Midrash Bereshit rabba; and also the statements contained in the writings of Ps. Doroth. and Ps. Epiph. de vitis prophet., that Habakkuk sprang from the tribe of Simeon; that he was born at Βηθζοχήρ (Sozomenus, Χαφἀρ Ζαχαρία, the talmudic כּפר דכרין), a hamlet to the north of Lydda, near to Maresha on the mountains; that when Nebuchadnezzar came to Jerusalem, he fled to Ostrakine (on the promontory now called Ras Straki, situated in the neighbourhood of Arabia Petraea); and that he died on his native soil two years after the return of the people from Babylon, and was buried at the spot between Keila and Gabatha, where his grave was still shown in the time of Eusebius and Jerome (cf. Onomast. ed. Lars. et Parthey, pp. 128-9). For further particulars as to the apocryphal legends, see Delitzsch, De Habacuci proph. vita atque aetate commentat., ed. ii., Lps. 1842.

These legends do not even help us to fix the date of Habakkuk’s life. All that can be gathered with any certainty from his own writings is that he prophesied before the arrival of the Chaldaeans in Palestine, i.e., before the victory gained by Nebuchadnezzar over Pharaoh Necho at Carchemish in the fourth year of Jehoiakim (Jer 46:2), since he announces the bringing up of this people to execute judgment upon Judah as something still in the future (Hab 1:5.). Opinions are divided as to the precise date at which he lived. Leaving out of sight the opinions of those who deny the supernatural character of prophecy, and therefore maintain that the prophet did not prophesy till the Chaldaeans were coming against Jerusalem after the defeat of Necho, or had already arrived there, the only question that can arise is, whether Habakkuk lived and laboured in the reign of Josiah or in the closing years of Manasseh. Many have found a decisive proof that he lived in the reign of Josiah in Hab 1:5, viz., in the fact that the prophet there foretells the Chaldaean judgment as a work which God will perform during the lifetime of the persons to whom his words are addressed (“in your days”); and they have inferred from this that we must not at any rate go beyond Josiah’s reign, because the prophet is not speaking to the children, but to the adults, i.e., to those who have reached the age of manhood. But the measure of time by which to interpret בּימיכם cannot be obtained either from Joe 1:2, where the days of the persons addressed are distinguished from the days of the fathers and grandchildren, or from Jer 16:9 and Eze 12:25; but this expression is quite a relative one, especially in prophetic addresses, and may embrace either a few years only, or a complete lifetime, and even more. Now, as there were only thirty-eight years between the death of Manasseh and the first invasion of the Chaldaeans, the Chaldaean judgment might very well be announced during the last years of that king to the then existing generation as one that would happen in their days. We are precluded from placing the announcement in the time immediately preceding the appearance of the Chaldaeans in Hither Asia, say in the first years of Jehoiakim or the closing years of Josiah’s reign, by the fact that Habakkuk represents this work of God as an incredible one: “Ye would not believe it, if it were told you” (Hab 1:5). Moreover, it is expressly related in 2Ki 21:10-16 and 2Ch 33:10, that in the time of Manasseh Jehovah caused His prophets to announce the coming of such a calamity, “that both ears of all who heard it would tingle” - namely, the destruction of Jerusalem and rejection of Judah. In all probability, one of these prophets was Habakkuk, who was the first of all the prophets known to us to announce this horrible judgment. Zephaniah and Jeremiah both appeared with the announcement of the same judgment in the reign of Josiah, and both took notice of Habakkuk in their threatenings. Thus Zephaniah quite as certainly borrowed the words הס מפּני אדני יהוה in Zep 1:7 from Hab 2:20, as Zechariah did the words הס כּל־בּשׂר מפּני יהוה in Zec 2:1-13 :17; and Jeremiah formed the expressions קלּוּ מנּשׁרים סוּסיו in Jer 4:13 and זאב ערבות in Jer 5:6 on the basis of קלּוּ מנּמרים סוּסיו וחדּוּ מזּאבי ערב in Hab 1:8, not to mention other passages of Jeremiah that have the ring of our prophet, which Delitzsch has collected in his Der Proph. Hab. ausgelegt (p. xii.). This decidedly upsets the theory that Habakkuk did not begin to prophesy till the reign of Jehoiakim; although, as such resemblances and allusions do not preclude the contemporaneous ministry of the prophets, there still remains the possibility that Habakkuk may not have prophesied till the time of Josiah, and indeed not before the twelfth year of Josiah’s reign, when he commenced the extermination of idolatry and the restoration of the worship of Jehovah, since Habakkuk’s prayer, which was intended according to the subscription for use in the temple, presupposes the restoration of the Jehovah-worship with the liturgical service of song.

But the possibility is not yet raised into a certainty by these circumstances. Manasseh also caused the idols to be cleared away from the temple after his return from imprisonment in Babylon, and not only restored the altar of Jehovah, and ordered praise-offerings and thank-offerings to be presented upon it, but commanded the people to serve Jehovah the God of Israel (2Ch 33:15-16). Consequently Habakkuk might have composed his psalm at that time for use in the temple service. And this conjecture as to its age acquires extreme probability when we look carefully at the contents and form of the prophecy. Apart from the rather more distinct and special description of the wild, warlike, and predatory nature of the Chaldaeans, the contents retain throughout an ideal character, without any allusion to particular historical relations, such as we find for example in great abundance in Jeremiah, who prophesied in the thirteenth year of Josiah, and which are not altogether wanting in Zephaniah, notwithstanding the comprehensive character of his prophecy. If we look at the form, Habakkuk’s prophecy still bears completely the antique stamp of the earlier prophetic literature. “His language,” to use the words of Delitzsch, “is classical throughout, full of rare and select words and turns, which are to some extent exclusively his own, whilst his view and mode of presentation bear the seal of independent force and finished beauty. Notwithstanding the violent rush and lofty soaring of the thoughts, his prophecy forms a finely organized and artistically rounded whole. Like Isaiah, he is, comparatively speaking, much more independent of his predecessors, both in contents and form, than any other of the prophets. Everything reflects the time when prophecy was in its greatest glory, when the place of the sacred lyrics, in which the religious life of the church had hitherto expressed itself, was occupied, through a still mightier interposition on the part of God, by prophetic poetry with its trumpet voice, to reawaken in the church, now spiritually dead, the consciousness of God which had so utterly disappeared.” On the other hand, the turning-point came as early as Zechariah, and from that time forwards the poetic swing of the prophetic addresses declines and gradually disappears, the dependence upon the earlier predecessors becomes more predominant; and even with such thoroughly original natures as Ezekiel and Zechariah, their style of composition cannot rise very far above simple prose. 2. The Book of Habakkuk contains neither a collection of oracles, nor the condensation into one discourse of the essential contents of several prophetic addresses, but one single prophecy arranged in two parts. In the first part (ch. 1 and 2), under the form of a conversation between God and the prophet, we have first of all an announcement of the judgment which God is about to bring upon the degenerate covenant nation through the medium of the Chaldaeans; and secondly, an announcement of the overthrow of the Chaldaean, who has lifted himself up even to the deification of his own power. To this there is appended in ch. 3, as a second part, the prophet’s prayer for the fulfilment of the judgment; and an exalted lyric psalm, in which Habakkuk depicts the coming of the Lord in the terrible glory of the Almighty, at whose wrath the universe is terrified, to destroy the wicked and save His people and His anointed, and gives utterance to the feelings which the judgment of God will awaken in the hearts of the righteous. The whole of the prophecy has an ideal and universal stamp. Not even Judah and Jerusalem are mentioned, and the Chaldaeans who are mentioned by name are simply introduced as the existing possessors of the imperial power of the world, which was bent upon the destruction of the kingdom of God, or as the sinners who swallow up the righteous man. The announcement of judgment is simply a detailed expansion of the thought that the unjust man and the sinner perish, whilst the just will live through his faith (Hab 2:4). This prophecy hastens on towards its fulfilment, and even though it should tarry, will assuredly take place at the appointed time (Hab 2:2-3). Through the judgment upon the godless ones in Judah and upon the Chaldaeans, the righteousness of the holy God will be manifested, and the earth will be filled with the knowledge of the glory of the Lord (Hab 2:14). Although the fact that the Chaldaeans are mentioned by name leaves no doubt whatever that the judgment will burst upon Judah through this wild conquering people, the prophecy rises immediately from this particular judgment to a view of the universal judgment upon all nations, yea, upon the whole of the ungodly world, to proclaim their destruction and the dawning of salvation for the people of the Lord and the Lord’s anointed; so that the trembling at the terrors of judgment is resolved at the close into joy and exultation in the God of salvation. There can be no doubt as to the unity of the book; and the attempt to interpret the threat of judgment in ch. 2 by applying it to particular historical persons and facts, has utterly failed.

For the exegetical works on Habakkuk, see my Einleitung in das alte Testament, 302-3.

Judgment upon the Wicked - Habakkuk 1 and 2

Chastisement of Judah through the Chaldaeans - Habakkuk 1

The lamentation of the prophet over the dominion of wickedness and violence (Hab 1:2-4) is answered thus by the Lord: He will raise up the Chaldaeans, who are to execute the judgment, as a terrible, world-conquering people, but who will offend by making their might into their god (Hab 1:5-11); whereupon the prophet, trusting in the Lord, who has proved Himself to His people from time immemorial to be a holy and righteous God, expresses the hope that this chastisement will not lead to death, and addresses the question to God, whether with His holiness He can look calmly upon the wickedness of this people, in gathering men into their net like fishes, and continuing in the most unsparing manner to slay the nations (Hab 1:12-17).

Hab 1:1 contains the heading not only to ch. 1 and 2, but to the whole book, of which ch. 3 forms an integral part. On the special heading in Hab 3:1, see the comm. on that verse. The prophet calls his writing a massâ', or burden (see at Nah 1:1), because it announces heavy judgments upon the covenant nation and the imperial power.

Hab 1:2-4

The prophet’s lamentation. Hab 1:2. “How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Hab 1:3. Why dost Thou let me see mischief, and Thou lookest upon distress? devastation and violence are before me: there arises strife, and contention lifts itself up. Hab 1:4. Therefore the law is benumbed, and justice comes not forth for ever: for sinners encircle the righteous man; therefore justice goes forth perverted.” This complaint, which involves a petition for help, is not merely an expression of the prophet’s personal desire for the removal of the prevailing unrighteousness; but the prophet laments, in the name of the righteous, i.e., the believers in the nation, who had to suffer under the oppression of the wicked; not, however, as Rosenmüller and Ewald, with many of the Rabbins, suppose, over the acts of wickedness and violence which the Chaldaeans performed in the land, but over the wicked conduct of the ungodly of his own nation. For it is obvious that these verses refer to the moral depravity of Judah, from the fact that God announced His purpose to raise up the Chaldaeans to punish it (Hab 1:5.). It is true that, in Hab 1:9 and Hab 1:13, wickedness and violence are attributed to the Chaldaeans also; but all that can be inferred from this is, that “in the punishment of the Jewish people a divine talio prevails, which will eventually fall upon the Chaldaeans also” (Delitzsch). The calling for help (שׁוּע is described, in the second clause, as crying over wickedness. חמס is an accusative, denoting what he cries, as in Job 19:7 and Jer 20:8, viz., the evil that is done. Not hearing is equivalent to not helping. The question עד־אנה indicates that the wicked conduct has continued a long time, without God having put a stop to it. This appears irreconcilable with the holiness of God. Hence the question in Hab 1:3 : Wherefore dost Thou cause me to see mischief, and lookest upon it Thyself? which points to Num 23:21, viz., to the words of Balaam, “God hath not beheld iniquity ('âven) in Jacob, neither hath He seen perverseness (‛âmâl) in Israel.” This word of God, in which Balaam expresses the holiness of Israel, which remains true to the idea of its divine election, is put before the Lord in the form of a question, not only to give prominence to the falling away of the people from their divine calling, and their degeneracy into the very opposite of what they ought to be, but chiefly to point to the contradiction involved in the fact, that God the Holy One does now behold the evil in Israel and leave it unpunished. God not only lets the prophet see iniquity, but even looks at Himself. This is at variance with His holiness. און, nothingness, then worthlessness, wickedness (cf. Isa 1:13). עמל, labour, then distress which a man experiences or causes to others (cf. Isa 10:1). הבּיט, to see, not to cause to see. Ewald has revoked the opinion, that we have here a fresh hiphil, derived from a hiphil. With שׁד וגו the address is continued in the form of a simple picture. Shōd vechâmâs are often connected (e.g., Amo 3:10; Jer 6:7; Jer 20:8; Eze 45:9). Shōd is violent treatment causing desolation. Châmâs is malicious conduct intended to injure another. ווהי, it comes to pass, there arises strife (rı̄bh) in consequence of the violent and wicked conduct. ישּׂא, to rise up, as in Hos 13:1; Psa 89:10. The consequences of this are relaxation of the law, etc. על־כּן, therefore, because God does not interpose to stop the wicked conduct. פּוּג, to relax, to stiffen, i.e., to lose one’s vital strength, or energy. Tōrâh is “the revealed law in all its substance, which was meant to be the soul, the heart of political, religious, and domestic life” (Delitzsch). Right does not come forth, i.e., does not manifest itself, lânetsach, lit., for a permanence, i.e., for ever, as in many other passages, e.g., Psa 13:2; Isa 13:20. לנצח belongs to לא, not for ever, i.e., never more. Mishpât is not merely a righteous verdict, however; in which case the meaning would be: There is no more any righteous verdict given, but a righteous state of things, objective right in the civil and political life. For godless men (רשׁע, without an article, is used with indefinite generality or in a collective sense) encircle the righteous man, so that the righteous cannot cause right to prevail. Therefore right comes forth perverted. The second clause, commencing with על־כּן, completes the first, adding a positive assertion to the negative. The right, which does still come to the light, is מעקּל, twisted, perverted, the opposite of right. To this complaint Jehovah answers in Hab 1:5-11 that He will do a marvellous work, inflict a judgment corresponding in magnitude to the prevailing injustice.

Hab 1:5 “Look ye among the nations, and see, and be amazed, amazed! for I work a work in your days: ye would not believe it if it were told you.” The appeal to see and be amazed is addressed to the prophet and the people of Judah together. It is very evident from Hab 1:6 that Jehovah Himself is speaking here, and points by anticipation to the terrible nature of the approaching work of His punitive righteousness, although פּעל is written indefinitely, without any pronoun attached. Moreover, as Delitzsch and Hitzig observe, the meaning of the appeal is not, “Look round among the nations, whether any such judgment has ever occurred;” but, “Look about among the nations, for it is thence that the terrible storm will burst that is about to come upon you” (cf. Jer 25:32; Jer 13:20). The first and ordinary view, in support of which Lam 1:12; Jer 2:10 and Jer 18:13, are generally adduced, is precluded by the fact, (1) that it is not stated for what they are to look round, namely, whether anything of the kind has occurred here or there (Jer 2:10); (2) that the unparalleled occurrence has not been mentioned at all yet; and (3) that what they are to be astonished or terrified at is not their failure to discover an analogy, but the approaching judgment itself. The combination of the kal, tâmâh, with the hiphil of the same verb serves to strengthen it, so as to express the highest degree of amazement (cf. Zep 2:1; Psa 18:11, and Ewald, §313, c). כּי, for, introduces the reason not only for the amazement, but also for the summons to look round. The two clauses of the second hemistich correspond to the two clauses of the first half of the verse. They are to look round, because Jehovah is about to perform a work; they are to be amazed, or terrified, because this work is an amazing or a terrible one. The participle פּעל denotes that which is immediately at hand, and is used absolutely, without a pronoun. According to Hab 1:6, אני is the pronoun we have to supply. For it is not practicable to supply הוּא, or to take the participle in the sense of the third person, since God, when speaking to the people, cannot speak of Himself in the third person, and even in that case יהוה could not be omitted. Hitzig’s idea is still more untenable, namely, that pō‛al is the subject, and that pō‛ēl is used in an intransitive sense: the work produces its effect. We must assume, as Delitzsch does, that there is a proleptical elipsis, i.e., one in which the word immediately following is omitted (as in Isa 48:11; Zec 9:17). The admissibility of this assumption is justified by the fact that there are other cases in which the participle is used and the pronoun omitted; and that not merely the pronoun of the third person (e.g., Isa 2:11; Jer 38:23), but that of the second person also (1Sa 2:24; 1Sa 6:3, and Psa 7:10). On the expression בּימיכם (in your days), see the Introduction. לא תאמינוּ, ye would not believe it if it were told you, namely, as having occurred in another place of at another time, if ye did not see it yourselves (Delitzsch and Hitzig). Compare Act 13:41, where the Apostle Paul threatens the despisers of the gospel with judgment in the words of our verse.

Hab 1:6-11

Announcement of this work. - Hab 1:6. “For, behold, I cause the Chaldaeans to rise up, the fierce and vehement nation, which marches along the breadths of the earth, to take possession of dwelling-places that are not its own. Hab 1:7. It is alarming and fearful: its right and its eminence go forth from it. Hab 1:8. And its horses are swifter than leopards, and more sudden than evening wolves: and its horsemen spring along; and its horsemen, they come from afar; they fly hither, hastening like an eagle to devour. Hab 1:9. It comes all at once for wickedness; the endeavour of their faces is directed forwards, and it gathers prisoners together like sand. Hab 1:10. And it, kings it scoffs at, and princes are laughter to it; it laughs at every stronghold, and heaps up sand, and takes it. Hab 1:11. Then it passes along, a wind, and comes hither and offends: this its strength is its god.” הנני מקים, ecce suscitaturus sum. הנּה before the participle always refers to the future. הקים, to cause to stand up or appear, does not apply to the elevation of the Chaldaeans into a nation or a conquering people, - for the picture which follows and is defined by the article הגּויו וגו presupposes that it already exists as a conquering people, - but to its being raised up against Judah, so that it is equivalent to מקים עליכם in Amo 6:14 (cf. Mic 5:4; 2Sa 12:11, etc.). Hakkasdı̄m, the Chaldaeans, sprang, according to Gen 22:22, from Kesed the son of Nahor, the brother of Abraham; so that they were a Semitic race. They dwelt from time immemorial in Babylonia or Mesopotamia, and are called a primeval people, gōI mē‛ōlâm, in Jer 5:15. Abram migrated to Canaan from Ur of the Chaldees, from the other side of the river (Euphrates: Gen 11:28, Gen 11:31, compared with Jos 24:2); and the Kasdı̄m in Isaiah, Jeremiah, and Ezekiel are inhabitants of Babel or Babylonia (Isa 43:14; Isa 47:1; Isa 48:14, Isa 48:20; Jer 21:9; Jer 32:4, Jer 32:24, etc.; Eze 23:23). Babylonia is called 'erets Kasdı̄m (Jer 24:5; Jer 25:12; Eze 12:13), or simply Kasdı̄m (Jer 50:10; Jer 51:24, Jer 51:35; Ezekiel 26:29; Eze 23:16). The modern hypothesis, that the Chaldaeans were first of all transplanted by the Assyrians from the northern border mountains of Armenia, Media, and Assyria to Babylonia, and that having settled there, they afterwards grew into a cultivated people, and as a conquering nation exerted great influence in the history of the world, simply rests upon a most precarious interpretation of an obscure passage in Isaiah (Isa 23:18), and has no higher value than the opinion of the latest Assyriologists that the Chaldaeans are a people of Tatar origin, who mingled with the Shemites of the countries bordering upon the Euphrates and Tigris (see Delitzsch on Isa 23:13). Habakkuk describes this people as mar, bitter, or rough, and, when used to denote a disposition, fierce (mar nephesh, Jdg 18:25; 2Sa 17:8); and nimhâr, heedless or rash (Isa 32:4), here violent, and as moving along the breadths of the earth (ἑπὶ τὰ πλάτη τῆς γῆς, lxx: cf. Rev 20:9), i.e., marching through the whole extent of the earth (Isa 8:8): terram quam late patet (Ros.). ל is not used here to denote the direction or the goal, but the space, as in Gen 13:17 (Hitzig, Delitzsch). To take possession of dwelling-laces that are not his own (לא־לו = אשׁר לא־לו), i.e., to take possession of foreign lands that do not belong to him. In Hab 1:7 the fierce disposition of this people is still further depicted, and in Hab 1:8 the violence with which it advances. אים, formidabilis, exciting terror; נורא, metuendus, creating alarm. ממּנּוּ וגו, from it, not from God (cf. Psa 17:2), does its right proceed, i.e., it determines right, and the rule of its conduct, according to its own standard; and שׂאתו, its eminence (Gen 49:3; Hos 13:1), “its δόξα (1Co 11:7) above all other nations” (Hitzig), making itself lord through the might of its arms. Its horses are lighter, i.e., swifter of foot, than panthers, which spring with the greatest rapidity upon their prey (for proofs of the swiftness of the panther, see Bochart, Hieroz. ii. p. 104, ed. Ros.), and חדּוּ, lit., sharper, i.e., shooting sharply upon it. As qâlal represents swiftness as a light rapid movement, which hardly touches the ground, so châda, ὀξὺν εἶναι, describes it as a hasty precipitate dash upon a certain object (Delitzsch). The first clause of this verse has been repeated by Jeremiah (Jer 4:13), with the alteration of one letter (viz., מנּשׁרים for מנּמרים). Wolves of the evening (cf. Zep 3:3) are wolves which go out in the evening in search of prey, after having fasted through the day, not “wolves of Arabia (ערב = ערב, lxx) or of the desert” (ערבה Kimchi).Pâshū from pūsh, after the Arabic fâš,med. Ye, to strut proudly; when used of a horse and its rider, to spring along, to gallop; or of a calf, to hop or jump (Jer 50:11; Mal 4:2). The connection between this and pūsh (Nah 3:18), niphal to disperse or scatter one’s self, is questionable. Delitzsch (on Job 35:15) derives pūsh in this verse and the passage cited from Arab. fâš,med. Vav, in the sense of swimming upon the top, and apparently traces pūsh in Nahum 3, as well as pash in Job 35:15, to Arab. fšš (when used of water: to overflow its dam); whilst Freytag (in the Lexicon) gives, as the meaning of Arab. fšš II, dissolvit, dissipavit. Pârâshı̄m are horsemen, not riding-horses. The repetition of פּרשׁיו does not warrant our erasing the words וּפשׁוּ פּרשׁיו as a gloss, as Hitzig proposes. It can be explained very simply from the fact, that in the second hemistich Habakkuk passes from the general description of the Chaldaeans to a picture of their invasion of Judah.  מרחוק , from afar, i.e., from Babylonia (cf. Isa 39:3). Their coming from afar, and the comparison of the rushing along of the Chaldaean horsemen to the flight of an eagle, points to the threat in Deu 28:49, “Jehovah shall bring against thee a nation from far, from the end of the earth, as swift as the eagle flieth,” which is now about to be fulfilled. Jeremiah frequently uses the same comparison when speaking of the Chaldaeans, viz., in Jer 4:13; Jer 48:40; Jer 49:22, and Lam 4:19 (cf. 2Sa 1:23). The ἁπ. λεγ. מגמּה may mean a horde or crowd, after the Hebrew גם werbeH , and the Arabic jammah, or snorting, endeavouring, striving, after Arab. jmm and jâm, appetivit, in which case גמם would be connected with גמא, to swallow. But the first meaning does not suit פּניהם קדימה, whereas the second does. קדימה, not eastwards, but according to the primary meaning of קדם, to the front, forwards. Ewald renders it incorrectly: “the striving of their face is to storm, i.e., to mischief;” for qâdı̄m, the east wind, when used in the sense of storm, is a figurative expression for that which is vain and worthless (Hos 12:2; cf. Job 15:2), but not for mischief. For ויּאסף, compare Gen 41:49 and Zec 9:3; and for כּחול, like sand of the sea, Hos 2:1. In Hab 1:10 והוּא and הוּא are introduced, that the words בּמּלכים and לכל־מבצר, upon which the emphasis lies, may be placed first. It, the Chaldaean nation, scoffs at kings and princes, and every stronghold, i.e., it ridicules all the resistance that kings and princes offer to its advance, by putting forth their strength, as a perfectly fruitless attempt. Mischâq, the object of laughter. The words, it heaps up dust and takes it (the fortress), express the facility with which every fortress is conquered by it. To heap up dust: denoting the casting up an embankment for attack (2Sa 20:15, etc.). The feminine suffix attached to ילכּדהּ refers ad sensum to the idea of a city (עיר), implied in מבצר, the latter being equivalent to עיר מבצר in 1Sa 6:18; 2Ki 3:19, etc. Thus will the Chaldaean continue incessantly to overthrow kings and conquer kingdoms with tempestuous rapidity, till he offends, by deifying his own power. With this gentle hint at the termination of his tyranny, the announcement of the judgment closes in Hab 1:11. אז, there, i.e., in this appearance of his, as depicted in Hab 1:6-10 : not “then,” in which case Hab 1:11 would affirm to what further enterprises the Chaldaeans would proceed after their rapidly and easily effected conquests. The perfects חלף and ויּעבור are used prophetically, representing the future as occurring already. חלף and עבר are used synonymously: to pass along and go further, used of the wind or tempest, as in Isa 21:1; here, as in Isa 8:8, of the hostile army overflowing the land; with this difference, however, that in Isaiah it is thought of as a stream of water, whereas here it is thought of as a tempest sweeping over the land. The subject to châlaph is not rūăch, but the Chaldaean (הוּא, Hab 1:10); and rūăch is used appositionally, to denote the manner in which it passes along, viz., “like a tempestuous wind” (rūăch as in Job 30:15; Isa 7:2). ואשׁם is not a participle, but a perfect with Vav rel., expressing the consequence, “and so he offends.” In what way is stated in the last clause, in which זוּ does not answer to the relative אשׁר, in the sense of “he whose power,” but is placed demonstratively before the noun כּחו, like זה in Exo 32:1; Jos 9:12-13, and Isa 23:13 (cf. Ewald, §293, b), pointing back to the strength of the Chaldaean, which has been previously depicted in its intensive and extensive greatness (Delitzsch). This its power is god to it, i.e., it makes it into its god (for the thought, compare Job 12:6, and the words of the Assyrian in Isa 10:13). The ordinary explanation of the first hemistich is, on the other hand, untenable (then its courage becomes young again, or grows), since רוּח cannot stand for רוּחו, and עבר without an object given in the context cannot mean to overstep, i.e., to go beyond the proper measure.

Hab 1:12

On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident hope that He as the Holy One will not suffer His people to perish. Hab 1:12. “Art Thou not from olden time, O Jehovah, my God, my Holy One? We shall not die. Jehovah, for judgment hast Thou appointed it; and, O Rock, founded it for chastisement.” However terrible and prostrating the divine threatening may sound, the prophet draws consolation and hope from the holiness of the faithful covenant God, that Israel will not perish, but that the judgment will be only a severe chastisement.“Therefore,” says Calvin, “whoever desires to fight bravely with the ungodly, let him first settle the matter with God Himself, and, as it were, confirm and ratify that treaty which God has set before us, namely, that we are His people, and He will be a God to us in return. And because God makes a covenant with us in this manner, it is necessary that our faith should be well established, that we may go forth to the conflict with all the ungodly.”

The supplicatory question with which he soars to this hope of faith is closely connected with the divine and threatening prophecy in Hab 1:11. The Chaldaean’s god is his own strength; but Israel’s God is Jehovah, the Holy One. On the interrogative form of the words (“art Thou not?”), which requires an affirmative reply, Luther has aptly observed that “he speaks to God interrogatively, asking whether He will do this and only punish; not that he has any doubt on the subject, but that he shows how faith is sustained in the midst of conflicts, - namely, that it appears as weak as if it did not believe, and would sink at once, and fall into despair on account of the great calamity which crushes it. For although faith stands firm, yet it cracks, and speaks in a very different tone when in the midst of the conflict from what it does when the victory is gained.” But as the question is sure to receive an affirmative reply, the prophet draws this inference from it: “we shall not die,” we Thy people shall not perish. This hope rests upon two foundations: viz., (1) from time immemorial Jehovah is Israel’s God; and (2) He is the Holy One of Israel, who cannot leave wickedness unpunished either in Israel or in the foe. This leads to the further conclusion, that Jehovah has simply appointed the Chaldaean nation to execute the judgment, to chastise Israel, and not to destroy His people. The three predicates applied to God have equal weight in the question. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see at Gen 2:4); He is also Elohai, my, i.e., Israel’s, God, who from time immemorial has proved to the people whom He had chosen as His possession that He is their God; and קדשׁי, the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous (Hab 1:13). לא נמוּת is not a supplicatory wish: Let us not die therefore; but a confident assertion: “We shall not die.”According to the Masora, לא נמוּת stands as תקון סופרים, i.e., correctio scribarum for לא תמוּת, thou wilt not die. These tikkune sophrim, however, of which the Masora reckons eighteen, are not alterations of original readings proposed by the sophrim, but simply traditional definitions of what the sacred writers originally intended to write, though they afterwards avoided it or gave a different turn. Thus the prophet intended to write here: “Thou (God) wilt not die;” but in the consciousness that this was at variance with the divine decorum, he gave it this turn, “We shall not die.” But this rabbinical conjecture rests upon the erroneous assumption that מקּדם is a predicate, and the thought of the question is this: “Thou art from of old, Thou Jehovah my God, my Holy One,” according to which לא תמוּת would be an exegesis of מקּדם, which is evidently false. For further remarks on the tikkune sophrim, see Delitzsch’s Commentary on Hab. l.c., and the Appendix. p. 206ff.

In the second half of the verse, Yehōvâh and tsūr (rock) are vocatives. Tsūr, as an epithet applied to God, is taken from Deu 32:4, Deu 32:15, Deu 32:18, and Deu 32:37, where God is first called the Rock of Israel, as the unchangeable refuge of His people’s trust. Lammishpât, i.e., to accomplish the judgment: comp. Isa 10:5-6, where Asshur is called the rod of Jehovah’s wrath. In the parallel clause we have להוכיח instead: “to chastise,” namely Israel, not the Chaldaeans, as Ewald supposes.

Hab 1:13-17

The believing confidence expressed in this verse does not appear to be borne out by what is actually done by God. The prophet proceeds to lay this enigma before God in Hab 1:13-17, and to pray for his people to be spared during the period of the Chaldaean affliction. Hab 1:13. “Art Thou too pure of eye to behold evil, and canst Thou not look upon distress? Wherefore lookest Thou upon the treacherous? and art silent when the wicked devours one more righteous than he? Hab 1:14. And Thou hast made men like fishes of the sea, like reptiles that have no ruler. Hab 1:15. All of them hath he lifted up with the hook; he draws them into his net, and gathers them in his fishing net; he rejoices thereat, and is glad. Hab 1:16. Therefore he sacrifices to his net, and burns incense to his landing net; for through them is his portion rich, and his food fat. Hab 1:17. Shall he therefore empty his net, and always strangle nations without sparing?” In Hab 1:13, טהור עינים, with the two clauses dependent upon it, stands as a vocative, and טהור followed by מן as a comparative: purer of eyes than to be able to see. This epithet is applied to God as the pure One, whose eyes cannot bear what is morally unclean, i.e., cannot look upon evil. The purity of God is not measured here by His seeing evil, but is described as exalted above it, and not coming at all into comparison with it. On the relation in which these words stand to Num 23:21, see the remarks on Hab 1:3. In the second clause the infinitive construction passes over into the finite verb, as is frequently the case; so that אשׁר must be supplied in thought: who canst not look upon, i.e., canst not tolerate, the distress which the wicked man prepares for others. Wherefore then lookest Thou upon treacherous ones, namely, the Chaldaeans? They are called בּוגדים, from their faithlessly deceptive and unscrupulously rapacious conduct, as in Isa 21:2; Isa 24:16. That the seeing is a quiet observance, without interposing to punish, is evident from the parallel תּחרישׁ: Thou art silent at the swallowing of the צדיק ממּנּוּ. The more righteous than he (the ungodly one) is not the nation of Israel as such, which, if not perfectly righteous, was relatively more righteous than the Chaldaeans. This rabbinical view is proved to be erroneous, by the fact that in Hab 1:2 and Hab 1:3 the prophet describes the moral depravity of Israel in the same words as those which he here applies to the conduct of the Chaldaeans. The persons intended are rather the godly portion of Israel, who have to share in the expiation of the sins of the ungodly, and suffer when they are punished (Delitzsch). This fact, that the righteous is swallowed along with the unrighteous, appears irreconcilable with the holiness of God, and suggests the inquiry, how God can possibly let this be done.

This strange fact is depicted still further in Hab 1:14-16 in figures taken from the life of a fisherman. The men are like fishes, whom the Chaldaean collects together in his net, and then pays divine honour to his net, by which he has been so enriched. ותּעשׂה is not dependent upon למּה, but continues the address in a simple picture, in which the imperfect with Vav convers. represents the act as the natural consequence of the silence of God: “and so Thou makest the men like fishes,” etc. The point of comparison lies in the relative clause לא־משׁל בּו, “which has no ruler,” which is indeed formally attached to כּרמשׂ alone, but in actual fact belongs to דּגי היּם also. “No ruler,” to take the defenceless under his protection, and shelter and defend them against enemies. Then will Judah be taken prisoner and swallowed up by the Chaldaeans. God has given it helplessly up to the power of its foes, and has obviously ceased to be its king. Compare the similar lamentation in Isa 63:19 : “are even like those over whom Thou hast never ruled.” רמשׂ, the creeping thing, the smaller animals which exist in great multitudes, and move with great swiftness, refers here to the smaller water animals, to which the word remes is also applied in Psa 104:25, and the verb râmas in Gen 1:21 and Lev 11:46. כּלּה, pointing back to the collective 'âdâm, is the object, and is written first for the sake of emphasis. The form העלה, instead of העלה, is analogous to the hophal העלה in Nah 2:8 and Jdg 6:28, and also to העברתּ in Jos 7:7 : to take up out of the water (see Ges. §63, Anm. 4). יגרהוּ from גרר, to pull, to draw together. Chakkâh is the hook, cherem the net generally, mikhmereth the large fishing-net (σαγήνη), the lower part of which, when sunk, touches the bottom, whilst the upper part floats on the top of the water. These figures are not to be interpreted with such specialty as that the net and fishing net answer to the sword and bow; but the hook, the net, and the fishing net, as the things used for catching fish, refer to all the means which the Chaldaeans employ in order to subdue and destroy the nations. Luther interprets it correctly. “These hooks, nets, and fishing nets,” he says, “are nothing more than his great and powerful armies, by which he gained dominion over all lands and people, and brought home to Babylon the goods, jewels, silver, and gold, interest and rent of all the world.” He rejoices over the success of his enterprises, over this capture of men, and sacrifices and burns incense to his net, i.e., he attributes to the means which he has employed the honour due to God. There is no allusion in these words to the custom of the Scythians and Sauromatians, who are said by Herodotus (iv. 59, 60) to have offered sacrifices every year to a sabre, which was set up as a symbol of Mars. What the Chaldaean made into his god, is expressed in Hab 1:11, namely, his own power. “He who boasts of a thing, and is glad and joyous on account of it, but does not thank the true God, makes himself into an idol, gives himself the glory, and does not rejoice in God, but in his own strength and work” (Luther). The Chaldaean sacrifices to his net, for thereby (בּהמּה, by net and yarn) his portion (chelqō) is fat, i.e., the portion of this booty which falls to him, and fat is his food  ( בּראה  is a neuter substantive). The meaning is, that he thereby attains to wealth and prosperity. In Hab 1:17 there is appended to this the question embracing the thought: Shall he therefore, because he rejoices over his rich booty, or offers sacrifice to his net, empty his net, sc. to throw it in afresh, and proceed continually to destroy nations in so unsparing a manner? In the last clause the figure passes over into a literal address. The place of the imperfect is now taken by a periphrastic construction with the infinitive: Shall he constantly be about to slay? On this construction, see Ges. §132, 3, Anm. 1, and Ewald, §237, c. לא יחמול is a subordinate clause appended in an adverbial sense: unsparingly, without sparing. Destruction of the Ungodly World-Power - Habakkuk 2

After receiving an answer to this supplicatory cry, the prophet receives a command from God: to write the oracle in plain characters, because it is indeed certain, but will not be immediately fulfilled (Hab 2:1-3). Then follows the word of God, that the just will live through his faith, but he that is proud and not upright will not continue (Hab 2:4, Hab 2:5); accompanied by a fivefold woe upon the Chaldaean, who gathers all nations to himself with insatiable greediness (Hab 2:6-20).

Habakkuk

It is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings iv.), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab. ii. 4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

In this chapter, I. The prophet complains to God of the violence done by the abuse of the sword of justice among his own people and the hardships thereby put upon many good people, ver. 1-4. II. God by him foretels the punishment of that abuse of power by the sword of war, and the desolations which the army of the Chaldeans should make upon them, ver. 5-11. III. Then the prophet complains of that too, and is grieved that the Chaldeans prevail so far (ver. 12-17), so that he scarcely knows which is more to be lamented, the sin or the punishment of it, for in both many harmless good people are very great sufferers. It is well that there is a day of judgment, and a future state, before us, in which it shall be eternally well with all the righteous, and with them only, and ill with all the wicked, and them only; so the present seeming disorders of Providence shall be set to rights, and there will remain no matter of complaint whatsoever.

The Sins of the People. (b. c. 600.)

1 The burden which Habakkuk the prophet did see. 2 O Lord , how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! 3 Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. 4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.

We are told no more in the title of this book (which we have, v. 1) than that the penman was a prophet, a man divinely inspired and commissioned, which is enough (if that be so, we need not ask concerning his tribe or family, or the place of his birth), and that the book itself is the burden which he saw; he was as sure of the truth of it as if he had seen it with his bodily eyes already accomplished. Here, in these verses, the prophet sadly laments the iniquity of the times, as one sensibly touched with grief for the lamentable decay of religion and righteousness. It is a very melancholy complaint which he here makes to God, 1. That no man could call what he had his own; but, in defiance of the most sacred laws of property and equity, he that had power on his side had what he had a mind to, though he had no right on his side: The land was full of violence, as the old world was, Gen. vi. 11. The prophet cries out of violence (v. 2), iniquity and grievance, spoil and violence. In families and among relations, in neighbour-hoods and among friends, in commerce and in courts of law, every thing was carried with a high hand, and no man made any scruple of doing wrong to his neighbour, so that he could but make a good hand of it for himself. It does not appear that the prophet himself had any great wrong done him (in losing times it fared best with those that had nothing to lose), but it grieved him to see other people wronged, and he could not but mingle his tears with those of the oppressed. Note, Doing wrong to harmless people, as it is an iniquity in itself, so it is a great grievance to all that are concerned for God's Jerusalem, who sigh and cry for abominations of this kind. He complains (v. 4) that the wicked doth compass about the righteous. One honest man, one honest cause, shall have enemies besetting it on every side; many wicked men, in confederacy against it, run it down; nay, one wicked man (for it is singular) with so many various arts of mischief sets upon a righteous man, that he perfectly besets him. 2. That the kingdom was broken into parties and factions that were continually biting and devouring one another. This is a lamentation to all the sons of peace: There are that raise up strife and contention (v. 3), that foment divisions, widen breaches, incense men against one another, and sow discord among brethren, by doing the work of him that is the accuser of the brethren. Strifes and contentions that have been laid asleep, and begun to be forgotten, they awake, and industriously raise up again, and blow up the sparks that were hidden under the embers. And, if blessed are the peace-makers, cursed are such peace-breakers, that make parties, and so make mischief that spreads further, and lasts longer, than they can imagine. It is sad to see bad men warming their hands at those flames which are devouring all that is good in a nation, and stirring up the fire too. 3. That the torrent of violence and strife ran so strongly as to bid defiance to the restraints and regulations of laws and the administration of justice, v. 4. Because God did not appear against them, nobody else would; therefore the law is slacked, is silent; it breathes not; its pulse beats not (so, it is said, the word signifies); it intermits, and judgment does not go forth as it should; no cognizance is taken of those crimes, no justice done upon the criminals; nay, wrong judgment proceeds; if appeals be made to the courts of equity, the righteous shall be condemned and the wicked justified, so that the remedy proves the worst disease. The legislative power takes no care to supply the deficiencies of the law for the obviating of those growing threatening mischiefs; the executive power takes no care to answer the good intentions of the laws that are made; the stream of justice is dried up by violence, and has not its free course. 4. That all this was open and public, and impudently avowed; it was barefaced. The prophet complains that this iniquity was shown him; he beheld it which way soever he turned his eyes, nor could he look off it: Spoiling and violence are before me. Note, The abounding of wickedness in a nation is a very great eye-sore to good people, and, if they did not see it, they could not believe it to be so bad as it is. Solomon often complains of the vexation of this kind which he saw under the sun; and the prophet would therefore gladly turn hermit, that he might not see it, Jer. ix. 2. But then we must needs go out of the world, which there-fore we should long to do, that we may remove to that world where holiness and love reign eternally, and no spoiling and violence shall be before us. 5. That he complained of this to God, but could not obtain a redress of those grievances: "Lord," says he, "why dost thou show me iniquity? Why hast thou cast my lot in a time and place when and where it is to be seen, and why do I continue to sojourn in Mesech and Kedar? I cry to thee of this violence; I cry aloud; I have cried long; but thou wilt not hear, thou wilt not save; thou dost not take vengeance on the oppressors, nor do justice to the oppressed, as if thy arm were shortened or thy ear heavy." When God seems to connive at the wickedness of the wicked, nay, and to countenance it, by suffering them to prosper in their wickedness, it shocks the faith of good men, and proves a sore temptation to them to say, We have cleansed our hearts in vain (Ps. lxxiii. 13), and hardens those in their impiety who say, God has forsaken the earth. We must not think it strange if wickedness be suffered to prevail far and prosper long. God has reasons, and we are sure they are good reasons, both for the reprieves of bad men and the rebukes of good men; and therefore, though we plead with him, and humbly expostulate concerning his judgments, yet we must say, "He is wise, and righteous, and good, in all," and must believe the day will come, though it may be long deferred, when the cry of sin will be heard against those that do wrong and the cry of prayer for those that suffer it.

Judgment Predicted. (b. c. 600.)

5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. 6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. 7 They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. 8 Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. 9 They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. 10 And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. 11 Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.

We have here an answer to the prophet's complaint, giving him assurance that, though God bore long, he would not bear always with this provoking people; for the day of vengeance was in his heart, and he must tell them so, that they might by repentance and reformation turn away the judgment they were threatened with.

I. The preamble to the sentence is very awful (v. 5): Behold, you among the heathen, and regard. Since they will not be brought to repentance by the long-suffering of God, he will take another course with them. No resentments are so keen, so deep, as those of abused patience. The Lord will inflict upon them, 1. A public punishment, which shall be beheld and regarded among the heathen, which the neighbouring nations shall take notice of and stand amazed at; see Deut. xxix. 24, 25. This will aggravate the desolations of Israel, that they will thereby be made a spectacle to the world. 2. An amazing punishment, so strange and surprising, and so much out of the common road of Providence, that it shall not be paralleled among the heathen, shall be sorer and heavier than what God has usually inflicted upon the nations that know him not; nay, it shall not be credited even by those that had the prediction of it from God before it comes, or the report of it from those that were eye-witnesses of it when it comes: You will not believe it, though it be told you; it will be thought incredible that so many judgments should combine in one, and every circumstance so strangely concur to enforce and aggravate it, that so great and potent a nation should be so reduced and broken, and that God should deal so severely with a people that had been taken into the bond of the covenant and that he had done so much for. The punishment of God's professing people cannot but be the astonishment of all about them. 3. A speedy punishment: "I will work a work in your days, now quickly; this generation shall not pass till the judgment threatened be accomplished. The sins of former days shall be reckoned for in your days; for now the measure of the iniquity is full," Mt. xxiii. 36. 4. It shall be a punishment in which much of the hand of God shall appear; it shall be a work of his own working, so that all who see it shall say, This is the Lord's doing; and it will be found a fearful thing to fall into his hands; woe to those whom he takes to task! 5. It shall be such a punishment as will typify the destruction to be brought upon the despisers of Christ and his gospel, for to that these words are applied Acts xiii. 41, Behold, you despisers, and wonder, and perish. The ruin of Jerusalem by the Chaldeans for their idolatry was a figure of their ruin by the Romans for rejecting Christ and his gospel, and it is a very marvellous thing, and almost incredible. Is there not a strange punishment to the workers of iniquity?

II. The sentence itself is very dreadful and particular (v. 6): Lo, I raise up the Chaldeans. There were those that raised up a great deal of strife and contention among them, which was their sin; and now God will raise up the Chaldeans against them, who shall strive and contend with them, which shall be their punishment. Note, When God's professing people quarrel among themselves, snarl at, and devour one another, it is just with God to bring the common enemy upon them, that shall make peace by making a universal devastation. The contending parties in Jerusalem were inveterate one against another, when the Romans came and took away their place and nation. The Chaldeans shall be the instruments of the destruction threatened, and, though themselves acting unrighteously, they shall execute the righteousness of the Lord and punish the unrighteousness of Israel. Now, here we have,

1. A description of the people that shall be raised up against Israel, to be a scourge to them. (1.) They are a bitter and hasty nation, cruel and fierce, and what they do is done with violence and fury; they are precipitate in their counsels, vehement in their passions, and push on with resolution in their enterprises; they show no mercy and they spare no pains. Miserable is the case of those that are given up into the hand of these cruel ones. (2.) They are strong, and therefore formidable, and such as there is no standing before, and yet no fleeing from (v. 7): They are terrible and dreadful, famed for the gallant troops they bring into the field (v. 8); their horses are swifter than leopards to charge and pursue, and more fierce than the evening wolves; and wolves are observed to be the most ravenous towards the evening, after they have been kept hungry all day, waiting for that darkness under the protection of which all the beasts of the forest creep forth, Ps. civ. 20. Their squadrons of horse shall be very numerous: "Their horse-men shall spread themselves a great way, for they shall come from far, from all parts of their own country, and shall be dispersed into all parts of the country they invade, to plunder it, and enrich themselves with the spoil of it. And, in making speed to spoil, they shall hasten to the prey (as those, Isa. viii. 1, margin), for they shall fly as the eagle towards the earth when she hastens to eat and strikes at the prey she has an eye upon." (3.) Their own will is a law to them, and, in the fierceness of their pursuits, they will not be governed by any laws of humanity, equity, or honour: Their judgment and their dignity shall proceed of themselves, v. 7. Appetite and passion rule them, and not reason nor conscience. Their principle is, Quicquid libet, licet—My will is my law. And, Sic volo, sic jubeo; stat pro ratione voluntas—This is my wish, this is my command; it shall be done because I choose it. What favour can be hoped for from such an enemy? Note, Those who have been unjust and unmerciful, among whom the law is slacked, and judgment doth not go forth, will justly be paid in their own coin and fall into the hands of those who will deal unjustly and unmercifully with them.

2. A prophecy of the terrible execution that shall be made by this terrible nation: They shall march through the breadth of the earth (so it may be read); for in a little time the Chaldean forces subdued all the nations in those parts, so that they seemed to have conquered the world; they overran Asia and part of Africa. Or, through the breadth of the land of Israel, which was wholly laid waste by them. It is here foretold, (1.) That they shall seize all as their own that they can lay their hands on. They shall come to possess the dwelling-places that are not theirs, which they have no right to, but that which their sword gives them. (2.) That they shall push on the war with all possible vigour: They shall all come for violence (v. 9), not to determine any disputed right by the sword, but, right or wrong, to enrich themselves with the spoil. Their faces shall sup up as the east wind; their very countenances shall be so fierce and frightful that a look will serve to make them masters of all they have a mind to; so that they shall swallow up all, as the east wind nips and blasts the buds and flowers. Their faces shall look towards the east (so some read it); they shall still have an eye to their own country, which lay eastward from Judea, and all the spoil they seize they shall remit thither. (3.) That they shall take a vast number of prisoners, and send them into Babylon: They shall gather the captivity as the sand for multitude, and shall never know when they have enough, as long as there are any more to be had. (4.) That they shall make nothing of the opposition that is given to them, v. 10. Do the distressed Jews depend upon their great men to make a stand, and with their wisdom and courage to give check to the victorious arms of the Chaldeans? Alas! they will make nothing of them. They shall scoff (he shall, so it is in the original, meaning Nebuchadnezzar, who being puffed up with his successes, shall scoff) at the kings and commanders of the forces that think to make head against him; and the princes shall be a scorn to them, so unequal a match shall they appear to be. Do they depend upon their garrisons and fortified towns? He shall deride every stronghold, for to him it shall be weak, and he shall heap dust, and take it; a little soil, thrown up for ramparts, shall serve to give him all the advantage against them that he can desire; he shall make but a jest of them, and a sport of taking them. (5.) By all this he shall be puffed up with an intolerable pride, which shall be his destruction (v. 11): Then shall his mind change for the worse. The spirit both of the people and of the king shall grow more haughty and insolent. Those that will not be content with their own rights will not be content when they have made themselves masters of other people's rights too; but as the condition rises the mind rises too. This victorious king shall pass over all the bounds of reason, equity, and modesty, and break through all their bonds, and thereby he shall offend, shall make God his enemy, and so prepare ruin for himself by imputing this his power to his god, whereas he had it from the God of Israel. Bel and Nebo were the gods of the Chaldeans, and to them they gave the glory of their successes; they were hardened in their idolatry, and blasphemously argued that because they had conquered Israel their gods were too strong for the God of Israel. Note, It is a great offence (and the common offence of proud people) to take that glory to ourselves, or to give it to gods of our own making, which is due to the living and true God only. These closing words of the sentence give a glimpse of comfort to the afflicted people of God; it is to be hoped that they will change their minds, and grow better, and ripen for deliverance; and they did so. However, their enemies will change their minds, and grow worse, and ripen for destruction, which will inevitably come in God's due time; for a haughty spirit, lifted up against God, goes before a fall.

The Prophet's Plea; The Prophet's Complaint. (b. c. 600.)

12 Art thou not from everlasting, O Lord my God, mine Holy One? we shall not die. O Lord , thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction. 13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? 14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? 15 They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. 16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. 17 Shall they therefore empty their net, and not spare continually to slay the nations?

The prophet, having received of the Lord that which he was to deliver to the people, now turns to God, and again addresses himself to him for the ease of his own mind under the burden which he saw. And still he is full of complaints. If he look about him, he sees nothing but violence done by Israel; if he look before him, he sees nothing but violence done against Israel; and it is hard to say which is the more melancholy sight. His thoughts of both he pours out before the Lord. It is our duty to be affected both with the iniquities and with the calamities of the church of God and of the times and places wherein we live; but we must take heed lest we grow peevish in our resentments, and carry them too far, so as to entertain any hard thoughts of God, or lose the comfort of our communion with him. The world is bad, and always was so, and will be so; it is out of our power to mend it; but we are sure that God governs the world, and will bring glory to himself out of all, and therefore we must resolve to make the best of it, must be ourselves better, and long for the better world. The prospect of the prevalence of the Chaldeans drives the prophet to his knees, and he takes the liberty to plead with God concerning it. In his plea we may observe,

I. The truths which he lays down, which he resolves to abide by, and with which he endeavours to comfort himself and his friends, under the growing threatening power of the Chaldeans; and they will furnish us with pleasing considerations for our support in the like case.

1. However it be, yet God is the Lord our God, and our Holy One. The victorious Chaldeans impute their power to their idols, but we are taught to tell them that the God of Israel is the true God, the living God, Jer. x. 10, 11. (1.) He is Jehovah, the fountain of all being, power, and perfection. Our rock is not as theirs. (2.) "He is my God." He speaks in the people's name; every Israelite may say, "He is mine. Though we are thus sore broken, and all this has come upon us, yet have we not forgotten the name of our God, nor quitted our relation to him, yet have we not disowned him, nor hath he disowned us, Ps. xliv. 17. We are an offending people; he is an offended God; yet he is ours, and we will not entertain any hard thoughts of him, nor of his service, for all this." (3.) "He is my Holy One." This intimates that the prophet loved God as a holy God, loved him for the sake of his holiness. "He is mine because he is a Holy One; and therefore he will be my sanctifier and my Saviour, because he is my Holy One. Men are unholy, but my God is holy."

2. Our God is from everlasting. This he pleads with him: Art thou not from everlasting, O Lord my God? It is matter of great and continual comfort to God's people, under the troubles of this present life, that their God is from everlasting. This intimates, (1.) The eternity of his nature; if he is from everlasting, he will be to everlasting, and we must have recourse to this first principle, when things seen, which are temporal, are discouraging, that we have hope and help sufficient in a god that is not seen, that is eternal. "Art thou not from everlasting, and then wilt thou not make bare thy everlasting arm, in pursuance of thy everlasting counsels, to make unto thyself an everlasting name?" (2.) The antiquity of his covenant: "Art thou not from of old, a God in covenant with thy people" (so some understand it), "and hast thou not done great things for them in the days of old, which we have heard with our ears, and which our fathers have told us of; and art thou not the same God still that thou ever wast? Thou art God, and changest not."

3. While the world stands God will have a church in it. Thou art from everlasting, and then we shall not die. The Israel of God shall not be extirpated, nor the name of Israel blotted out, though it may sometimes seem to be very near it; like the apostles (2 Cor. vi. 9), chastened, and not killed; chastened sorely, but not delivered over to death, Ps. cxviii. 18. See how the prophet infers the perpetuity of the church from the eternity of God; for Christ has said, Because I live, and therefore as long as I live, you shall live also, John xiv. 19. He is the rock on which the church is so firmly built that the gates of hell shall not, cannot, prevail against it. We shall not die.

4. Whatever the enemies of the church may do against her, it is according to the counsel of God, and is designed and directed for wise and holy ends: Thou hast ordained them; thou hast established them. It was God that gave the Chaldeans their power, made them a formidable people, and in his counsel determined what they should do, nor had they any power against his Israel but what was given them from above. He gave them their commission to take the spoil and to take the prey, Isa. x. 6. Herein God appears a mighty God, that the power of mighty men is derived from him, depends upon him, and is under his check; he says concerning it, Hitherto shall it come, and no further. Those whom God ordains shall do no more than what God has ordained, which is a great comfort to God's suffering people. Men are God's hand, the rod in his hand, Ps. xvii. 14. And he has ordained them for judgment, and for correction. God's people need correction, and deserve it; they must expect it; they shall have it; when wicked men are let loose against them, it is not for their destruction, that they may be ruined, but for their correction, that they may be reformed; they are not intended for a sword, to cut them off, but for a rod, to drive out the foolishness that is found in their hearts, though they mean not so, neither does their heart think so, Isa. x. 7. Note, It is matter of great comfort to us, in reference to the troubles and afflictions of the church, that, whatever mischief men design to them, God designs to bring good out of them, and we are sure that his counsel shall stand.

5. Though the wickedness of the wicked may prosper for a while, yet God is a holy God, and does not approve of that wickedness (v. 13): Thou art of purer eyes than to behold evil. The prophet, observing how very vicious and impious the Chaldeans were, and yet what great success they had against God's Israel, found a temptation arising from it to say that it was vain to serve God, and that it was indifferent to him what men were. But he soon suppresses the thought, by having recourse to his first principle, That God is not, that he cannot be, the author or patron of sin; as he cannot do iniquity himself, so he is of purer eyes than to behold it with any allowance or approbation; no, it is that abominable thing which the Lord hates. He sees all the sin that is committed in the world, and it is an offence to him, it is odious in his eyes, and those that commit it are thereby made obnoxious to his justice. There is in the nature of God an antipathy to those dispositions and practices that are contrary to his holy law; and, though an expedient is happily found out for his being reconciled to sinners, yet he never will, nor can, be reconciled to sin. And this principle we must resolve to abide by, though the dispensations of his providence may for a time, and in some instances, seem to be inconsistent with it. Note, God's connivance at sin must never be interpreted into a giving countenance to it; for he is not a God that has pleasure in wickedness, Ps. v. 4, 5. The iniquity which, it is here said, God does not look upon, may be meant especially of the mischief done to God's people by their persecutors; though God sees cause to permit it, yet he does not approve of it; so it agrees with that of Balaam (Num. xxiii. 21), He has not be held iniquity against Jacob, nor seen, with allowance, perverseness against Israel, which is very comfortable to the people of God, in their afflictions by the rage of men, that they cannot infer God's anger from it; though the instruments of their trouble hate them, it does not therefore follow that God does; nay, he loves them, and it is in love that he corrects them.

II. The grievances he complains of, and finds hard to reconcile with these truths: "Since we are sure that thou art a holy God, why have atheists temptation given them to question whether thou art so or no? Wherefore lookest thou upon the Chaldeans that deal treacherously with thy people, and givest them success in their attempts upon us? Why dost thou suffer thy sworn enemies, who blaspheme thy name, to deal thus cruelly, thus perfidiously, with thy sworn subjects, who desire to fear thy name? What shall we say to this?" This was a temptation to Job (ch. xxi. 7; xxiv. 1), to David (Ps. lxxiii. 2, 3), to Jeremiah, ch. xii. 1, 2. 1. That God permitted sin, and was patient with the sinners. He looked upon them; he saw all their wicked doings and designs, and did not restrain nor punish them, but suffered them to speed in their purposes, to go on and prosper, and to carry all before them. Nay, his looking upon them intimates that he not only gave them no check or rebuke, but that he gave them encouragement and assistance, as if he smiled upon them and favoured them. He held his tongue when they went on in their wicked courses, said nothing against them, gave no orders to stop them. These things thou hast done, and I kept silence. 2. That his patience was abused, and, because sentence against these evil works and workers was not executed speedily, therefore their hearts were the more fully set in them to do evil. (1.) They were false and deceitful, and there was no credit to be given them, nor any confidence to be put in them. They deal treacherously; under colour of peace and friendship, they prosecute and execute the most mischievous designs, and make no conscience of their word in any thing. (2.) They hated and persecuted men because they were better than themselves, as Cain hated Abel because his own works were evil and his brother's righteous. The wicked devours the man that is more righteous than he, for that very reason, because he shames him; they have an ill will to the image of God, and therefore devour good men, because they bear that image. Though many of the Jews were as bad as the Chaldeans themselves, and worse, yet there were those among them that were much more righteous, and yet were devoured by them. (3.) They made no more of killing men that of catching fish. The prophet complains that, Providence having delivered up the weaker to be prey to the stronger, they were, in effect, made as the fishes of the sea, v. 14. So they had been among themselves, preying upon one another as the greater fishes do upon the less (v. 3), and they were made so to the common enemy. They were as the creeping things, or swimming things (for the word is used for fish, Gen. i. 20), that have no ruler over them, either to restrain them from devouring one another or to protect them from being devoured by their enemies. They are given up to the Chaldeans as fish to the fishermen. Those proud oppressors make no conscience of killing them, any more than men do of pulling fish out of the water, so small account do they make of human lives. They make no difficulty of killing them, but do it with as much ease as men catch fish, that make no resistance, but are unguarded and unarmed, and it is rather a pastime than any pains to take them. They make no distinction among them, but all is fish that comes to their net; and they reckon every thing their own that they can lay their hands on. They have various ways of spoiling and destroying, as men have of taking fish. Some they take up with the angle (v. 15), one by one; others they catch in shoals, and by wholesale, in their net, and gather them in their drag, their enclosing net. Such variety of methods have they to destroy those by whom they hope to enrich themselves. (4.) They gloried in what they got, and pleased themselves with it, though it was got dishonestly: Their portion is fat, and their meat plenteous; they prosper in their oppression and fraud; they have a great deal, and it is of the best; their land is good, and they have abundance of it. And therefore, [1.] They have great complacency in themselves, and are very pleasant; they live merrily (v. 15): Therefore they rejoice and are glad, because their wealth is great, and their projects succeed for the increase of it, Job xxxi. 25. Soul, take thy ease, Luke xii. 19. [2.] They have a great conceit of themselves, and are great admirers of their own ingenuity and management: They sacrifice to their own net, and burn incense to their own drag; they applaud themselves for having got so much money, though ever so dishonestly. Note, There is a proneness in us to take the glory of our outward prosperity to ourselves, and to say, My might, and the power of my hands, have gotten me this wealth, Deut. viii. 17. This is idolizing ourselves, sacrificing to the dragnet, because it is our own, which is as absurd a piece of idolatry as sacrificing to Neptune or Dagon. That which makes them adore their net thus is because by it their portion is fat. Those that make a god of their money will make a god of their drag-net, if they can but get money by it.

III. The prophet, in the close, humbly expresses his hope that God will not suffer these destroyers of mankind always to go on and prosper thus, and expostulates with God concerning it (v. 17): "Shall they therefore empty their net? Shall they enrich themselves, and fill their own vessels, with that which they have by violence and oppression taken away from their neighbours? Shall they empty their net of what they have caught, that they may cast it into the sea again, to catch more? And wilt thou suffer them to proceed in this wicked course? Shall they not spare continually to slay the nations? Must the numbers and wealth of nations be sacrificed to their net? As if it were a small thing to rob men of their estates, shall they rob God of his glory? Is not God the king of nations, and will he not assert their injured rights? Is he not jealous for his own honour, and will he not maintain that?" The prophet lodges the matter in God's hand, and leaves it with him, as the psalmist does. Ps. lxxiv. 22, Arise, O God! Plead thy own cause.

CHAP. I.

Verſe 1. THE burden] The Propheticall burden, ſaith the Chaldee Paraphraſt: the burdenous propheſic, ſaith Tremellius. See the Note upon Mal. 1.1.

which Habakkuk the Prophet did ſee] Amplexator ille, That Embracer, (ſo ſome interpret his name) yea, Optimus Amplexator (as they gather from the laſt Radicall emphatically doubled) That beſt Embracer. Et certè omen habet nomen, He hath not his name for nought: for (as Luther writeth) in this Propheſie he loveth, and huggeth his afflicted countrey-men: he ſuccoureth and ſolaceth them, as the mother doth her crying babe, to ſtill it. Hierom and Others, make Habakkuk to ſignifie Luctatorem amplex ſtringentem, a Wraſtler, that by cloſing ſtrives to prevail; that by might, and ſlight ſeeks to get the better. Such a One was Jacob, whoſe wraſtling was by weeping,Hoſ. 12.4.[illegible: 1 letter] and his prevailing by praying. Such another was Habakkuk, who argueth earneſtly with God about the ſtate of his people, and prayeth ardently for them; not doubting but that the Lord would preſerve the faithfull, Pſal. 31.23. and plentifully reward the proud doer. A Prophet he is here ſtiled, and a Seer, and that's all is ſaid of him: nothing of his pedegree, or time of propheſying; that the Word (and not the man) might be glorified, Act. 13.47. Regis epiſtolis acceptis, ſaith Gregory; When a kings letters are brought to his ſubjects, it is a ridiculous thing for them to enquire with what Pen they were written; 'tis the matter muſt be minded. So here. A Prophet, Habakkuk was; and is therefore to be received into our hearts, if we look for a Prophets reward. He received heavenly viſions, whereunto therefore we muſt not be diſobedient, Act. 26.19. That memorable ſentence of his, The juſt ſhall live by faith, is more then once made uſe of by St. Paul, in that weighty buſineſſe of Juſtification, Rom. 1.17. Gal. 3.11. which proves the Canonicall authority of this propheſie. The preciſe time when it was uttered, is not known. In the dayes of Manaſſeh, moſt think: but ſome are of opinion, in Joſiah's time rather, or not long before: becauſe he foretelleth the Babyloniſh captivity, and ſeemeth to agree with Jeremy in many things. Sure it is, that this Prophet lived not after the captivity (ſee verſe 6.7. of this chapter) as Epiphanius and Hierom would have it:Hierem. in Prolog. grounding upon thoſe Apocryphal additions to Daniel, which either are falſe, or elſe there were two Habakkuks.

Verſ. 2. O Lord, how long ſhall I cry, and thou wilt not hear?] Lo, this is the confidence of a good conſcience towards God, 1 Pet. 3.21. when it is parling with him by prayers, and bold interceſſions, 1 Tim. 2.1. it dare plead, as Jer. 12.1. [non-Latin text not transcribed]. and interrogate, as Rom. 8.33, 34, 35. Eſay 63.15. and expoſtulate, as David often: when God ſeems to be aſleep, he wakes him: when to delay, he quickens him: when to have loſt his wonted kindneſſe, he finds it for him; ſo doth Habakkuk here: for he knew he might do it. See his holy boldneſſe beneath, verſe 12. and learn to continue inſtant in prayer, Rom. 12.12. crying, Quouſque Domine? Beza in vita. How long Lord? This was Mr. Calvias Motto; ever in his mouth, as D[illegible: 1 letter]o gratias was, in Auſtins.

even cry out unto thee of violence] i. e. Of all ſorts of hainous ſinnes, which I have long cryed out upon, and ſought by preaching and prayer to redreſſe, but cannot; ſo incorrigibly flagitious are they grown, that I have now no other way left, but to turn them over to thee, with a Non convertentur, They will not be converted. Shall they ſtill eſcape by iniquity? In thine anger caſt down the people, O God: Pſal. 56.7. and let them feel the power of thy wrath, that will not ſubmit to the ſcepter of thy kingdom. Thus the holy Prophet (Elias-like, Rom. 11.2.)Impendam & expendar. maketh interceſſion to God againſt Iſrael (when once incorrigible, uncurable) for whoſe ſouls health he would have ſpent, and been ſpent.

Verſe 3. Why doſt thou ſhew me iniquity? &c.] Theſe were Hazai[illegible: 1 letter]s to Habakkuks eyes, he could not ſee them with dry eyes, he could not but vex his righteous ſoul from day to day, as Lot did at Sodom, with their unlawfull deeds, 2 Pet. 2.8. privately committed, (as here in their common commerce) and publikely, as in the next words, in Courts and Conſiſtories: for all was out of order.

and cauſe me to behold grievance] Moleſtation and miſchief done to thoſe that would live peaceably in the land (Confer Pſal. 7.14, 16. and 94.20. and 55.11.) to the poor that are fallen into their nets, debts, bonds, and morgages, Pſal. 10.9. It is as if the Prophet ſhould ſay; Why doſt thou not puniſh theſe enormous practiſes, but ſuffer evil-doers to abuſe thy long-ſufferance, to thy diſhonour? Averroes the Philoſopher, drew an argument from Gods patience to deny his providence. But what ſaith Auſtine? Some wicked, God puniſheth here,In Pſal. 30. leſt his providence; and but ſome, leſt his patience, and promiſe of judgement ſhould be called in queſtion.

for ſpo[illegible: 1 letter]ling and violence are before me] E regione m[illegible: 1 letter]i vaſtatio & violentia, ſo that I cannot look beſides them, I cannot but complain of them. Elias, and Jeremy were more paſſionate, 1 King. 19.4, 10, 14. Jer. 15.10. and 20.14.

and there are that raiſe up ſtrife and contention] Theſe are Satans ſeeds-men, and kindle-coals. He is an unquiet ſpirit, and ſtrives to make others ſo; loves to fiſh in troubled waters, doth all he can to ſet one man againſt another,Greg. that hee may prey upon both: as the Maſter of the pit ſuppeth upon the bodies of thoſe cocks whom he hath ſet to kill one another. Be not make-bates, ſeeds-men of ſedition.

Verſe 4. Therefore the law is ſlacked] Deſluit lex. An elegant Metaphor from the pulſe, which in a dying man beateth faintly. The law is the pulſe of the Common-wealth. If it ſtirre not at all, the Common-wealth is dead. If it have but ſlow motion, the Common-wealth is weak. But if it keep an equall courſe, the Common-wealth is in good conſtitution. Lex lux, the law is a light, ſaith Solomon: but the deluge of ſin had well-nigh put out this light in Iſrael; who was now grown in a manner lawleſſe, through long impunity.

and judgement doth never go forth] Or, it goeth not forth to the utmoſt, Ʋſ que ad finem. [non-Latin text not transcribed]. to victory: it is not carried on to a right upſhot, as the Septuagint, and Latine render it.

for the wicked doth compaſſe about the righteous] As a crown compaſſeth the head: He ſurroundeth and circumventeth him to his hurt. The children of this world are wiſer in their generation &c. The Midianites out witted the Iſraelites Num. 25.18. The Phariſees hemmed in our Saviour to enſnare him: but were diſappointed.

therefore wrong judgement proceedeth] Diſtorted judgement. So Ezek. 9.9. the city was full of Mutteh that is of (miſhpat din mitteh, [non-Latin text not transcribed]. as Kimchi expoundeth it) judgement turned from the biaſſe: the ballance of juſtice was tilted on the one ſide 1 Tim. 5.21. A judge is to retaine the decency and gravity of the law: to do nothing of partiality or popularity; to proceed, not according to opinion or appearance; but as a juſt law is an heart without affection, an eye without luſt, a minde without paſſion &c. ſo ſhould he. Elſe wrong and wreſted judgement will ſoon proceed, to the prejudice of the righteous.

Verſe 5. Behold ye among the heathen, and regard, and wonder marvelouſly] Heb: Wonder, Wonder. This is Gods anſwer to the former expoſtulation, which he diſliketh not, but incourageth the reſt of his people to the like holy boldneſſe. It containeth a promiſe to the Prophet and the reſt that were like affected, that he would ſhortly vindicate his glory and be avenged of the wicked, though he bore long with them. This that he may the better aſſure, He proceedeth by an elegant Climax; wherein his ſpeech getteth ground and ariſeth higher and higher, that the D[illegible: 1 letter]ſp[illegible: 1 letter]ſers might be the more affected. Behold ye deſpiſers So St. Paul after the Septuagint (whoſe tranſlation, he here followeth as moſt received, and moſt making for his purpoſe) Act. 23.45. the ſenſe being one and the ſame.

for I will work a work in your dayes] This phraſe noteth the ſtrong intention of God upon it, as Ier. 18.18. to deviſe deviſes noteth ſtrong plotting to miſchief the Prophet. So Chriſt is ſaid to work a work Joh. 5.36. many do rather play their works, then work them. This is not God-like. He is ſerious and through in his workes

which ye will not beleeve, though it be told you] But put off all, as thoſe in the Goſpel did, with a God-forbid: and ſo go on in ſin, till wrath come upon you to the utmoſt. To this day, we cannot get men to beleeve the truth of Gods judgments, whileſt they hang in the threatenings: but one put-off or another they get, through ſelf-deluſion, or obſtinacy of heart Lam. 3.65. next unto which followeth, Thy curſe upon them.

Verſe 6. For loe, I raiſe up the Chaldaeans, that bitter, and haſty nation] The Chaldaeans were anciently the Philoſophers of the Babylonians: Babylon was a Province of the Aſſyrian Empire; but not the ſame with Niniveh, (only walled about by Semiramis and by her called Babylon) as Suidas noteth. Niniveh was the Metropolis, Babylon ruled by Prefects. One of whom, viz Merodach Baladan) rebelling againſt Eſar-haddon King of Niniveh, tranſlated the whole kingdome to the Babylonians,Gualth. uſing the help and counſell of the Chaldaeans, famous for their wiſdome and authority: which yet was not done without the Lord who then ſtirred them up, and now ſent them againſt the Jewes, to averge the quarrell of his covenant. In like manner God hath in theſe laſt times raiſed up the Turkes that bitter and haſty nation, bitter and bloody, haſty and headlong, [non-Latin text not transcribed] purſuing their victories and ſubduing in a ſhort ſpace many nations, and kingdomes to their Empire. Hence the Jews are in the former verſe called upon to view among the heathen what havock the Chaldaeans had made; that is, ſhould ſhortly make by overrunning Syria, the greater part of all Aſia, and ſome part alſo of Africa. In the greatneſſe of the Turkiſh Empire is ſwallowed up at this day both the name and Empire of the Saracenes, the moſt glorious Empire of the Greekes, the renowned kingdomes of Macedonia, Peloponneſus, Epirus, Bulgaria, Servia, Boſina, Armenia, Cyprus, Syria, Egypt, Judaea, Tunes, Argeirs, Media, Chaldaea, with a great part of Hungary; as alſo of the Perſian kingdome,Turk. Hiſt. pref. to the Reader. and all the Churches and places ſo much ſpoken of in ſcripture (the Roman only excepted, which yet he daily threateneth) and in briefe ſo much in Chriſtendome, as far exceedeth that which is thereof at this day left. In fine, no part of the world is left untouched by the Othoman monarchy, but America only;Turk. hiſt. 132. not more happy in her rich mines, then in that ſhe is ſo far from ſo great and dangerous an enemy. The King of Spaine, of all other Princes Mahometan or Chriſtian that border upon the Turk, is beſt able to wage war with him. How far and with what bitterneſſe and haſt he hath carried on his Catholike Monarchy, is better known then that it need here to be related. Q. Elizabeth put a ſtop to him.Cambd. Eliſab. 285. Captaine Drake and his ſouldiers when they took Sancto Domingo Anno. 1585. (where his arms were to be ſeen in the town-hall with this inſcription, Non ſufficit orbis) derided his avarice and ambitions: but the poor Indies groane heavily under his cruelty: and Grynaeus commenting upon theſe words that bitter and haſty nation, Tribuuntur illis duo, ſaith he, Two things are here attributed to the Chaldees bitterneſſe, and ſwiftneſſe in undertaking and diſpatching conqueſts: quibus dotibus Iberos noſtra aetate praeditos, proh dolor, experimur, this by wofull experience we find now adayes too much verified of the Spaniards.

Verſe 7. They are terrible and dreadfull] Or, horrible Such as were thoſe gyants called Emims Deut. 2.11. Gen. 14.3. and far more formidable then that Diſputant at Paris, who would needes be ſtiled Horribilis Sophiſta, De cauſ. cor. art. lib. 3. the Horrible Sophiſter, non minorem eam appellationem ratus (ſaith Vives) quam Africam aut Aſiatici taking it for as great an honour, as to be a Conquerour.

their judgement and their dignity ſhall proceed of themſelves] i. e. They ſhall do as they liſt; their luſt ſhall be their law, Pellitur è medio ſapientia, vi geritur res. See Pſal. 12.4, 5. Exod. 5.2. Theſe Chaldaeans will be their own carvers: miniſtring law according to their own pleaſures.Ipſa ſibi judicabit, et decretum ſuum exequetur: vel ex decreto ſuo exequetur. Sic Symmachus Vide Plin. lib. 8. cap. 17. and lib. 1. c. 10. cap. 73. [non-Latin text not transcribed] The honour alſo and dignity of this nation (now baſe and obſcure) ſhall grow up and appeare.

Verſe 8. Their horſes alſo are ſwifter then the leopards] Or Panthers, famous for their ſwiftneſſe: whence the proverb Panther â velocior. The horſe is ſo ſwift in ſervice, that the Perſians (as Pauſanias hath it) dedicated him to their god the Sun; as the ſwifteſt creature to the ſwifteſt god. See Iob. 41.20. Prov. 21.31.

and are more fierce then the evening wolves] Heb: more ſharp ſet, after that they have been held hunger bit, and empty all the day long. See Virg. Aeneid. lib. 9. ver. 59. &c. Oppian: lib. 1.3. Homo homini lupus, One man (left to himſelf) is a wolf, nay a devill to another. The Metaphor is here taken from ſharpeſt ſwords, which quickly cut.

and their horſemen ſhall ſpread themſelves] with incredible ſwiftneſſe, which in war is moſt neceſſary and uſefull, as Julus Caeſar experienced, and we in our late commotions.

and their horſemen ſhall come from far] The Jews were ſecure of the Chaldaeans, as being far remote: but that ſhall be no hinderance.

they ſhall flee as the Eagle that haſteth to eat] In ſingulis verbis pondus eſt, ſaith Druſius, Here each word hath its waight:Job. 9.26. for he that haſteth on his way is ſaid to flie, and the Eagle is ſwifter of flight then any bird, and eſpecially when ſhe haſteth to eat. Of the Eagles ſwiftneſſe why and whence, See Ambroſe Hexam: l. 1. c. 14.

Ver. 9. They ſhall come all for violence] that by force and violence they may carry all before them. Fit via vi, Cedit viribus aequum. They are ſet upon't and will have it ſo.

their faces ſhall ſup up as the Eaſt-wind] that ventus urens & exiccans, they ſhall blaſt all they look upon: Euroclydon-like, they ſhall overturn all Act. 27.14.Lib. 2. c. 28. Navigantium peſtem the Mariners miſery Pliny calleth this wind, for the hurt it doeth by ſea. Some read it, Their faces ſhall look towards the Eaſt, viz. towards Babylon, whither they carry the booty they get.

and they ſhall gather the captivity as the ſand] So many ſhall be their captives, and ſo little accounted of, as the duſt or ſand they tread upon. Thus the Turks carry out of Hungary and other Chriſtian countries neer unto them, innumerable booties and captives, 15000. at a time. And ſo the Spaniards, when they had taken the Iſland Hiſpaniola in the Indies, within a few moneths they rid it cleane of the inhabitants and natives, whileſt they gathered unto themſelves captives and ſlaves.

Verſe 10. And they ſhall ſcoff at the kings] Heb. He ſhall ſcoff, i. e. Nebuchadnezzar ſhall, and that not once only, but often: ſhall make a practiſe of it,Hithpael uotat aſſiduam illuſionem. as the Hebrew word ſignifieth. Thus Adonibezek dealt by the kings he took: the Philiſtines by Saul 1 Sam. 31. Nebuchadnezzar by Zedekiah Ier. 25. and 29. 2 King. 25. as alſo by the kings of Egypt, Tyre, Arabia, and others whom he had taken, and uſed them haply, as Tamerlan did Bajazet, or thoſe other captive kings whom he cauſed as horſes, to draw his charret. How much better Evilmerodach, who, (mindfull of the inſtability of all humane affaires) lifted up the head and ſpake to the heart of his priſoner Jehojakin king of Judah Ier. 52.31. Cyrus who honoured his captive Craeſus, Herod. and made him of his Councell? (neither was he leſſe iuriched by the good counſell Craeſus gave him, then by all the wealth he had from him) Our Edward the third, who having the king of Scotland and the French king his priſoners here in England both together at one time,Speed. gave them ſtately entertainment, and made them princely paſtime, by holding royall juſts in Smithfield for their delight?

and the princes ſhall be a ſcorn unto them] Through the juſt judgement of God, who ſcorneth the ſcorners Pro. 3.34. that is, ſaith Rabbi Levi, facit ut aliis ſint ludibrio he maketh others mock them in their miſery, who in proſperity ſcoffed at thoſe that were better then they. Now therefore be not ye mockers, leſt your bands, be made ſtrong &c. Eſa. 28.22.

they ſhall deride every ſtrong-hold] as that which cannot long hold out againſt their aſſaults, how ſhould they, when God breaketh the barrs and ſetteth open the gates to them Am. 1.5. and 9.3. Pro. 21.30.

for they ſhall heap duſt and take it] i. e. by caſting up mounts and ramparts, take it with as much eaſe,Turk. hiſt. fol. 317. as if they were in ſport. The Turks have their Aſapi or, common ſouldiers, of whom they make no great reckoning, but to blunt the ſwords of their enemies, and to fill up ditches with their dead bodyes, that they may the better come at the town or fort, which they would take.

Verſe 11. Then ſhall his mind change] For the worſe: in pejus proficiet, his good and his blood ſhall riſe together, as the proverb hath it: he ſhall be puft up with his victories. Luxuriant animi rebus plerunque ſecundis. Pride compaſſeth proſperous perſons as a chain Pſal. 73.5, 6. Iob 15.25, 26, 27. their hearts are lifted up with their ſucceſſes, as a boat that riſeth with the riſing of the water. Evagrius noteth it for a ſpeciall commendation of Mauricius the Emperour, that notwithſtanding his great proſperity, he retained his ancient piety.

and he ſhall paſſe over] Or tranſgreſſe all the bounds of modeſty. Pride was anciently pourtraited with three crownes on her head. Upon the firſt was written Tranſcendo, upon the ſecond Non obedio, upon the third Perturbo. David calleth wicked men Effractores breach-makers.

and offend imputing this his power to his god] Bel, or Iupiter Belus. This was a wickedneſſe with a witneſſe; thus to transferr the glory of victory due to God alone, upon an Idol. When Nebuchadnezzar offended in this ſort, God turned him a graſing, till he had learned better, Dan. 4.37. For, be the gods of the heathen goodfellowes ſaith One: the true God is a jealous God, and will not ſhare his glory with another Eſay 42.8.

Verſe 12. Art not thou from everlaſting, O Lord my God?] Art thou not Jehovah the unchangable, and ſhall we poor ſons of Jacob be utterly conſumed by theſe Chaldees?Mal. 3.7. Art not thou my God, my Judex & Vindex, who haſt hitherto judged and revenged my cauſe? and wilt thou now abandon me to the fary of ſuch an enemy? Art not thou mine Holy One, whom I have hitherto ſanctified in mine heart and life Eſay. 5.16. and whom I have avouched for mine Deut. 26.17. denoting my ſelf wholy to thy feare and ſervice? Art thou not all this and more then this, ſaith the Prophet, in the name and behalf of the Church here? Well then:

we ſhall not die] I am confident, and dare be bold to ſay it. Loe here the triumph of faith, and the top-gallant of it, We ſhall not die, (ſaith ſhe) abruptly but ſweetly that's ſure enough. She drinkes to the diſconſolate ſoule in a cup of Nepenthes, and ſaith, Courage my heart; Why art thou caſt down, O my ſoule! and why art thou diſquieted within me? hope in God. If hee be everlaſting ſo ſhalt thou, If he be thy God, and thine Holy One, thine in an inviolable covenant, in a league defenſive, and offenſive, ſhalt thou die? Lo tamuth, Thou ſhalt not die, (ſo ſome ſay, this text was anciently read) Lo Namuth, We will not die. So the Church promiſeth her ſelf upon the former promiſes: and ſuch an anſwer ſhee receiveth in her own heart to her former prayers. And whereas it might be objected, that they were likely to be little better then dead in the Babyloniſh captivity (for Mortis habet vices quae trahitur vita gemitibus, an afflicted life, is a lifeleſſe life) the Prophet anſwereth;

O Lord, thou haſt ordained them for judgement] i. e. the Chaldeans, (our oppreſſours) for puniſhment, for deſtruction, to burn thy rod, when thou haſt therewith whipped thy children. See Exod. 9.16.

and, O mighty God, (Heb. O rock) thou haſt eſtabliſhed them for correction] Heb. thou haſt founded them, ſc. thy people Iſrael: thou haſt thereunto appointed them, 1 Theſ. 3.3. thou haſt both founded and fitted them for thy fatherly chaſtiſements, who are therefore chaſtened of the Lord, that they may not be condemned with the world. See here the different kinds, and ends of good and bad mens ſufferings. It hath been noted before, that Almighty God as he is Piorum rupes, a rock of refuge to the truely religious, ſo he is Reorum ſcopulus, a rock of revenge, to daſh in pieces the impenitent: as Valer. Max. ſaith of L. Caſſius his tribunall.

Verſe 13. Thou art of purer eyes then to behold evil] ſc. with patience, and without puniſhing it. This I am right ſure of: and therefore cannot but conclude, that thou wilt take an order with our oppreſſours, thou wilt one day pay them home, for the new and the old, though for a time they ruffle, and revell in our ruines. God, as he is [non-Latin text not transcribed], All-eye, neither can we be at any time from under his view: ſo [non-Latin text not transcribed]; He hath an Holy eye, that cannot behold evil, and bear with it. Hence that of Joſhuah to the people, chap. 24.19. Ye cannot ſerve the Lord, ſc. unleſſe ye firſt throw all your luſts out of ſervice: for hee is an holy God, he is a jealous God: he will not forgive your tranſgreſſions, nor your ſinnes. Now therefore, if Cave, ſpectat Cato, was ſuch a forcible watch-word among the Romans, and a Retentive from evil; Take heed, Cato ſeeth you, and will puniſh you; How much more ſhould this prevail with Chriſtians, Cave, videt Dominus, Take heed, the Lord beholdeth? Ne pecees, Deus ipſe videt, bonus Angelus aſtat, &c. Surely, as they were wont to ſay at Rome concerning cowards, that they had nothing Roman in them: ſo may it be ſaid of ſuch as ſtand not in awe of Gods pure eyes, and dreadfull preſence, that they have nothing Chriſtian in them, what ever they pretend: ſith it is every godly mans care, and comfort to be in the fear of the Lord all the day, to walk evermore in the ſenſe of his preſence, and light of his countenance.

and canſt not look on iniquity] Heb. And to look on iniquity thou canſt not do it. Lo, this is one of thoſe things that God cannot do: as he cannot he: hee cannot die, he cannot deny himſelf: ſo here, he cannot look on iniquity, ſc. with approbation, or delight. He cannot but hate it: and (as the next thing to hatred, is revenge) he cannot but puniſh it, ſuch is the holineſſe of his nature, Pſal. 5.4, 5, 6. He hateth ſinne naturally, as we hate poiſon for it ſelf: and therefore let it be in a toad, or in a Princes cabbin, we hate it ſtill. Nevertheleſſe, it muſt be remembred for our comfort, that like as we hate poiſon in a toad, but pity it in a man, becauſe in the one it is their nature, in the other their diſeaſe: So ſinne, maketh wicked men the object of Gods hatred, but the ſaints, of his pity: and accordingly, he chaſtiſeth the one, but plagueth the other.

Wherefore lookeſt thou upon them that deal treacherouſly] And yet, ſuch is thy tolerance, ſeemeſt to take no notice of their treſpaſſes, and treacheries; which I am ſure thou hateſt with a perfect hatred. Here then the Prophet diſceptat potius ſecum, quam cum ipſo Deo, ſaith Calvin, conteſteth, rather with himſelf then with God, aboutthe ordering of thingshere below. He doth not queſtion the divine providence, becauſe good men ſuffer, bad men proſper, as Ariſtotle did. Hee doth not ſay with Pompey, when diſcomfited by Caeſar, that there was a miſt, at leaſt, over the eye of providence: ſo blaming the Sun becauſe of the ſoreneſſe of his own blear eyes. Hee doth not impatiently cry out with Brutus defeated, [non-Latin text not transcribed] O wretched Vertue, or, O hard fortune. But he modeſtly expoſtulateth with the Lord about his proceedings, having before juſtified him: and now dareth not reprehend what he cannot yet ſo fully comprehend: but putting his mouth in the duſt, concludeth with David, after ſome conflict with his own doubtings, I know, O Lord, that thy judgements are right, and that thou in faithfulneſſe (non ad exitium, ſed ad exercitium, and that thou mighteſt be true to my ſoul) haſt afflicted me, Pſal. 119.75.

and holdeſt thy tongue] And ſo,Quitacet, conſentire videtur by ſilence, ſeemeſt to conſent (as the Civilians rule is) but thou ſeemeſt ſo onely, Pſal. 50.21. Or, Art thou deaf? Nor ſo neither, Pſal. 50, 3.

when the wicked devoureth the man that is more righteous then hee] i. e. The Chaldees deſtroy the Jewes, which were ſome of them better then they: and the reſt were therefore the worſe, becauſe they ought to have been better. The truth is, none are ſo bad as they that either have been good and are not; or that might have been better, but would not.

Verſe 14. And makeſt men as the fiſhes of the ſea] that are eaſily drawn out with hook or net. So doth Nebuchadnezzar with little adoe, bring whole Nations under his power, and pleaſure. Here therefore, ſaith Druſius, Nebuchadnezzar is the fiſher, the world is the ſea, men are the fiſhes, the armies and arts of the Chaldees, are called the net, drag, hook, to the which Nebuchadezzar aſcribed his victories, and not to God. Whereas he ſhould have written upon them, as the Ancients did upon their greateſt exploits,Pauſan. [non-Latin text not transcribed], and have ſaid, as Titus did, when ſome cried him up for his ſacking the city of Jeruſalem; I onely lent mine hand to God, who did the work by me.

as the creeping things] Or, the leſſer fiſhes: for in the ſea alſo are creeping things innumerable, Pſal. 104.25. See Levit. 11.46.

that have no ruler over them] to right and revenge them: and are therefore devoured, the leſſer by the greater, without remedy. And what will men imagine, but that thy people have no ruler over them, no God to take care of their comfort, or to protect them from their enemies? How will they conclude them to be in as bad condition, as thoſe of Braſile, who are ſaid to be, Sine rege, ſine lege, ſine fide, &c. Or, the old Nomades, ſub regno Cyclopico?

Verſe 15. They take up all of them with the angle] No leſſe then all will ſerve their turns, or ſatisfie their ambition: as we read of Alexander, who wept that there was but one world for him to conquer: Julius Caeſar, who would be aut Caſar, aut nullus: this Nebuchadnezzar in the text, ſitly compared to a greedy fiſher-man, who could wiſh to encloſe, and catch all the fiſhes in the river, Covetouſneſſe is boundleſſe; and ambition rideth without reins. The curſe of unſatisfiableneſſe, the diſeaſe of a ſpiritull dropſie, is upon all carnall hearts: ſo that though one man ſhould ingroſſe a Monopoly of all the wealth in the world, and heap up his hoards, and his honours to the ſtarres: yet would his heart be as hungry after more, as if he had nothing.

therefore they rejoyce and are glad] This is worſe then all the reſt, that they pleaſe and applaud themſelves in their wickedneſſe, that they hug and ſtroke themſelves on the head, as Doeg did, Pſal. 52.2. and thoſe Sodomites, Eſay 3.9. This ſhews that men are arrived at that dead and dedolent diſpoſition ſpoken of, Ephoſ. 4.19. and are even ſtradling over hell-mouth, which gapeth for them.

Verſe 16. Therefore they ſacrifice to their net] Thus wicked men grow worſe and worſe: their ſinne is infinite,, what marvail then, if their puniſhment bee alſo infinite in hell?Sejanus ſibi ſacrificabat. Deo. To all other their iniquities theſe Caldeans adde this of abominable idolatry, they ſacrifice to themſelves, as Sejanus did, to their net, drag, &c, that is, to their weapons, as Ajax called his ſword, his god; and thanked it for all his brave atchievments. And as Mezentius (another Atheiſt) is brought in, ſaying; Dextrae mihi Deus,Virg. Aeneid. lib. 10. & telum quod miſſile libro. So Seſoſtris, king of Egypt (in Sampſons dayes) would needes be called [non-Latin text not transcribed] Lord of the whole world: and when he had conquered any countrey, he cauſed theſe words to be engraven there upon marble pillars, This countrey I gained by mine own ſtrength &c. So Antiochus, [non-Latin text not transcribed]. Herod. l. 2. (that little Antichriſt) is ſaid to worſhip his God Mauzzim, that is, his forces and armies Dan. 11.38. It was Nebuchadnezzar that was here pointed at: and how he deified himſelf and his own doings ſee Eſ. 10.13. Dan. 4.26.

and burn intenſe to their draggs] whiles they aſcribe to the inſtrument, that which is due to God alone, the chief Agent. Hold out net, ſaid they: well done dragge &c. Hoc ego primus vidi, ſaid Zabarell, Hoc ego feci ſaith Another. But what ſaith Luther? By mens boaſting in this ſort, Haec ego feci, haec ego feci, Luth. in Pſal. 127. they become nothing better then mere Faeces, dreggs and lees.

becauſe by them their portion is fat] By them, that is, by their net and dragge, they think that their condition is well mended, and their meat is fat, opimus & optimus. God (the giver of all this) is not in all their thoughts: but as the moon, the fuller it is of light, the further it getts from the Sun the fountain of her light: ſo deale men with God.

Verſe 17. Shall they therefore empty their net?] That they may fill it againe anew, and ſo draw to themſelves as to a pond or pool, the wealth and power of the whole Eaſt? Interrogatio precationis ſpeciem habet, ſaith Gualther. This queſtion is an effectuall prayer: and it is as if the Prophet ſhould thus ſay, If, as hitherto, thou go on to wink at their wickedneſſe, O God, will they not grow more audacious every day, and miſchievous to mankind? Ariſe therefore O Lord of recompences to the help of thy people. Set up and ſhew thy ſelf above the heathen, that they may know themſelves to be but men.

and not ſpare continually to ſlay the nations?] q. d. This cannot hold long: and that it may not, is mine earneſt ſuite and ſupplication. Lord when thou makeſt inquiſition for blood, remember their blood-guiltineſſe,Pſal. 9.12. and forget not the cry of the humble. Theſe cruell Chaldeans do not only ſubjugate, but ſlay, not a few, but whole nations and that continually, and that without mercy. Is it not high time for thee to ſet to thy hand, O preſerver of men &c. Note the Prophets ardency in prayer: and learn of him to get upon the battlements, and look up, to ſee what comes of it, chap. 2.1. This was alſo Davids practiſe, Pſal. 5.3. where he uſeth the ſelf-ſame military word atſappeh: importing that he would be as a Spy upon a tower, to ſee whether he prevailed with God, whether he got the day.