Matthew Poole and continuators on Habakkuk 1

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!

Marginal references: [illegible: 1 word] from them [illegible: 1 word] the [illegible: 1 word] of [illegible: 1 word] and the [illegible: 1 word] of

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.