Habakkuk 1:1

Introduction The prophet enters very abruptly on his subject, his spirit being greatly indignant at the rapid progress of vice and impiety, Hab 1:1-4 . Upon which God is introduced threatening very awful and sudden judgments to be indicted by the ministry of the Chaldeans, Hab 1:5-10 . The Babylonians attribute their wonderful successes to their idols, Hab 1:11 . The prophet then, making a sudden transition, expostulates with God (probably personating the Jews) for permitting a nation much more wicked than themselves, as they supposed, to oppress and devour them, as fishers and foulers do their prey, Hab 1:12-17 . We know little of this prophet; for what we find in the ancients concerning him is evidently fabulous, as well as that which appears in the Apocrypha. He was probably of the tribe of Simeon, and a native of Beth-zacar. It is very likely that he lived after the destruction of Nineveh, as he speaks of the Chaldeans, but makes no mention of the Assyrians. And he appears also to have prophesied before the Jewish captivity, see Hab 1:5 ; Hab 2:1 ; Hab 3:2 , Hab 3:16-19 ; and therefore Abp. Newcome thinks he may be placed in the reign of Jehoiakim, between the years 606 b.c. and 598 b.c. As a poet, Habakkuk holds a high rank among the Hebrew prophets. The beautiful connection between the parts of his prophecy, its diction, imagery, spirit, and sublimity, cannot be too much admired; and his hymn, chap. 3, is allowed by the best judges to be a masterpiece of its kind. See Lowth's Praelect. xxi., xxviii. Verse 1 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. Verse 2 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. Verse 3 And cause me to behold grievance - עמל amal, labor, toil, distress, misery, etc., the common fruits of sin. Verse 4 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. Verse 5 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. Verse 6 That bitter and hasty nation - Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests. Verse 7 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. Verse 8 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 . Verse 9 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. Verse 10 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 16 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. Verse 17 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.

Preface To The Prophet Habakkuk (1526) This Habakkuk is a prophet of comfort, who is to strengthen and support the people and prevent them from despairing of the coming of Christ, however strangely things may go. Therefore, he needs all knowledge and everything that can serve to keep faith in the promised Christ strong in their hearts. His message is as follows. It is true, indeed, that because of their sins, the land must be destroyed by the king of Babylon. But Christ and His kingdom shall not fail to come on that account. On the contrary, the destroyer, the king of Babylon, shall have little good out of it, and he, too, shall perish. For it is the nature of God’s work to help when there is need and to come at the right moment, as the song says, “He remembereth mercy when trouble is there”; or as the proverb says, “When the rope holds tightest, it breaks.” In like manner, we must support Christians in anticipation of the Last Day, even though it appear that Christ delays long and will not come; for He Himself says that He will come when men least think it, when they are tilling and planting, buying and selling, eating and drinking, marrying and giving in marriage. Thus some, though not all, can be preserved in faith; for this requires both faith and preaching, as we see every day. From all this we see that this Habakkuk lived before the Babylonian Captivity, possibly in the time of Jeremiah, and the meaning and purpose of his writing is easy to understand. Some books say of Habakkuk that he brought food from the land of Judah to the prophet Daniel, when he was in prison. This has neither foundation nor probability. Besides, it does not agree with the time reckoning, since, so far as we can gather from Habakkuk’s prophecy, he was older than Jeremiah, who lived through the destruction of Jerusalem, of which Habakkuk prophesied. But Daniel was after Jeremiah, and had lived long before he was thrown into prison. But Habakkuk has the right name, for Habakkuk means, in German, “an embracer,” i.e., one who embraces another and takes him in his arms. That is what he does in his prophecy; he embraces his people and takes them in his arms; i.e., he comforts them and holds them up, as one embraces a poor, weeping child, so that it may be quiet and satisfied, because things will go better, if God wills.

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.

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