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TWELVE MINOR PROPHETS,
HABAKKUK, ZEPHANIAH, HAGGAL.
COMMENTARIES
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THE CALVIN TRANSLATION SOCIETY,
INSTITUTED IN MAY M.DCCC,XLIII.
FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF JOHN CALVIN.
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BY JOHN CALVIN.
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TRANSLATOR’S PREFACE.
Tue present Volume, though it contains the Works of THREE PROPHETS, is yet considerably smaller in size than the pre- ceding Volumes; but the last will more than compensate for this deficiency.
The two first Prophets, Hapakkuk and ZEPHANIAH, lived before the Captivity ; and the other, Hagear, began his pro- phetic office about sixteen years after the return of the great body of the people from Babylon by the permission given them by King Cyrus.
It is commonly thought that Hasaxxvux prophesied after ZEPHANIAH, though placed before him in our Bibles. The reign of JEHOIAKIN is assigned as his age, about 608 years before Christ, while Zephaniah performed his office in the reign of Jostan, about 30 years earlier. Like the other prophets he is mainly engaged in reproving the extreme wickedness of the people, on account of which he denounces on them the judgments of God, while he gives occasional intimations of a better state of things, and affords some glimpses of the blessings of the gospel.
In the first Carrer he begins with a complaint as to the oppression which he witnessed, foretells the dreadful in- vasion of the CuaLpEans, describes the severity which would
vi TRANSLATOR ’S PREFACE.
be exercised by them, and appeals to God on the subject. In the second he waits for an answer, receives it, and pre- dicts the downfal of the Chaldeans, and refers to blessings in reserve for God’s people. The third contains what is called the “ Prayer of Habakkuk,” an ode of a singular cha- racter, in which he briefly describes, for the encouragement of the faithful, the past interpositions of God on behalf of his people, and concludes with expressing a full and joyful confidence in God, notwithstanding the evils which were coming on the nation.
“The style of Hapaxkvk,” says Bishop Lowth, “is poeti- cal, especially in his Ode, which may justly be deemed one of the most complete of its kind.” And in describing the character of this ode he says—“'The Prophet indeed embel- lishes the whole of this poem with a magnificence equal to its commencement, selecting from so great an abundance of wonderful events the grandest, and setting them forth in the most splendid dress, by images and figures, and the most elevated diction; the high sublimity of which he augments and enhances by the elegance of a remarkable conclusion : so that hardly any thing of this kind would be more beautiful or more perfect than this poem, were it not for one or two spots of obscurity which are to be found in it, occasioned, as it seems, by its ancientness.’””
Z®PHANIAH Was in part contemporary with Jeremran, that is, during the former portion of the reign of Josran. He
1 Poeticus est Habbaccuci stylus; sed maximeé in Oda, qui inter abso- lutissimas in eo genere meritd numerari potest.—Prel. xxi.
# Hquidem totum hune locum pari qué ingressus est magnificentia exornat vates; ex tanté rerum admirandarum copia nobilissima queque seligens, eaque coloribus splendidissimis, imaginibus, figuris, dictione elatissima illustrans ; quorum summam sublimitatem cumulat et commendat singu- laris clausule elegantid: ita ut, nisi una atque altera ei insideret obscuri- tatis nebula vetustate, ut videtur, inducta, vix quidquam hoe poemate in suo genere extaret luculentius aut perfectius.—Prel. xxviii.
4 Pua
TRANSLATOR S PREFACE. Vii
foretells the rari or Nriyeveu, (ch. ii. 18,) and mentions “the remnant of Baal,” (ch. i. 4,) two things which prove that he prophesied during the former half of that king’s
reign; for Nuvzeven was destroyed about the sixteenth year
of his reign, and it was after that time that the worship of Baal was demolished by that king. The sins of ruz Jews and their approaching judgments
occupy the first Chapter. The second contains an exhortation
to Repentance, encouraged by a promise of protection during the evils that God would bring on neighbouring nations. In the third the Prophet particularizes the sins of JERUSALEM, announces its punishment, and then refers to the future blessings which God would freely confer on His Church.
The style of Zeruan1au has been represented as being in some parts prosaic; and Lowth says that “he seems to pos- sess nothing remarkable or superior in the arrangement of his matter or in the elegance of his diction.”' But it is Henderson’s opinion that “many of the censures that have been passed on his language are either without foundation or much exaggerated.” He appears to be as poetic in his ideas as most of the Prophets, and in the manner in which he arranges them, though he deals not much in parallelisms, which constitute a prominent feature in Hebrew poetry.
The matters handled by the Prophet are said by Marckius to be “most worthy of God, whether we regard His serious reproofs or His severe threatenings, or His kind warnings,
or His gracious promises, which especially appertain to the dispensation of the New Testament. In all these particu- lars he not only agrees with the other prophets, but also adopts their expressions.” He then gives the following examples :—
1 Is nihil videtur habere singulare aut eximium, in dispositione rerum,
vel colore dictionis.—Prel. xxi. 2 Est vaticiniorum ejus argumentum Deo dignissimum, sive serias ejus
Vill TRANSLATORS PREFACE.
Ch. 1. 6 compared with Jer. xv. 6.
Ch. i. 15 compared with Joel ii. 1, 2.
Ch. i. 18 compared with Ezek. vii. 19, and Jer. iv. 27. Ch. 1. 8, 9 compared with Jer. xlviii. 2, and Ezek. xxv. 1. Ch. iii. 3, 4 compared with Ezek. xxii. 26, 27, 28, &e.
It does not appear at what time Haaear returned from exile, though probably at the first return of the Jews under ZERUBBABEL, before Christ 536. But he did not commence his prophetic office till about sixteen years after; and he delivered what his Book contains in the space of three months. His messages, which are five,’ are very short ; and hence some have concluded that they are but sum- maries of what he had delivered.
Much of this Book is historical, interspersed with what is conveyed in a poetic style. The Prophet, in the first Chapter, remonstrates with the people, who were very attentive to their own private concerns, but neglected to build the Lord’s Temple; he refers to the judgments with which they had been visited on this account, encourages them to undertake the work, and promises them the favour of God; and then he tells us of his success. In the second Chapter he removes an apparent ground of discouragement, the temple then in building being not so splendid as the former, and promises an additional glory to it, evidently referring to the Gospel times. He then warns them against
redargutiones, sive severas comminationes, sive amicas monitiones, sive blandas promissiones, ad gratiam N. 'T’, quam maxime protensas, spectemus. In quabus omnibus non tantum quoad rem consentientes alios habet vates, sed et phrases adhibuit.—Anal. Tseph. Eweg.
1J. Chap. i. 1-11.
II. Chap. i. 12-15.
III, Chap. ii. 1-9.
IV. Chap. ii. 10-19.
V. Chap. i. 20-23.
OO a es a
TRANSLATOR S PREFACE. ix
relaxing in their work and thinking it enough merely to offer sacrifices, assures them of God’s blessing, and concludes with a special promise to Zerubbabel.
What Lowth says of this Prophet’s style, that “it is alto- gether prosaic,” is not strictly true; for there are some parts highly poetical. See ch. i. 6, and from 8 to 11 inclusive. “The style of Haaaar,” observes Henderson, “is not distin- guished by any peculiar excellence ; yet he is not destitute of pathos and vehemence, when reproving his countrymen for their negligence, exhorting them to the performance of duty.”
Though in some instances our COMMENTATOR may not give the precise import of a passage, yet he never advances but what is consistent with Divine Truth, and always useful and practical, and often what betokens a profound acquaintance with the operations of the human mind under the various trials and temptations which we meet with in this life ; so that the observations made are ever interesting and instruc- tive. Catvin never deduces from a passage what is in itself erroneous or unsound, though in all cases he may not deduce what the text may legitimately warrant. There is, there- fore, nothing dangerous in what he advances, though it may not be included in the passage explained. But for the most part his application of doctrine is what may be fully justi- fied; and is often very striking, and calculated to instruct and edify.
Some may think that our Author does not always give that full range of meaning to the promises and predictions which he explains. A reason for this may probably be found in the fact, that most of the Commentators who had preceded him had indulged in very great extravagancies on the subject; and a reaction generally drives men to an opposite extreme. But it is very seldom that CaLvin can
x TRANSLATORS PREFACE.
be justly charged with a fault of this kind ; for, entertaining the profoundest’ veneration for the Word of God, he strictly followed what he conceived the words imported, and what he apprehended to be the general drift of a passage. Possibly, in the estimation of those who possess a very vivid imagina- tion, he may be thought to have kept too closely to what the text and the context require; but in explaining the Divine Oracles, nothing is more to be avoided than to let loose the imagination, and nothing is more necessary than to possess a sound judgment, and to exercise it in the fear of God, and with prayer for His guidance and direction. J. O.
THRUSSINGTON, October 1848.
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CALVIN’S PREFACE TO-HABAKKUK.
Now follows tHe Propuet Hapakxvx ;! but the time in which he discharged his office of a Teacher is not quite certain. The Hebrews, according to their usual manner, unhesitatingly assert that he prophesied under the king ManassEH ; but this conjecture is not well founded. Weare however led to think that this prophecy was announced when the contumacy of the people had become irreclaim- able. It is indeed probable, from the complaint which we shall have presently to notice, that the people had previ- ously given many proofs of irremediable wickedness. To me it appears evident that the Prophet was sent, when others had in vain endeavoured to correct the wickedness of the people. But as he denounces an approaching judgment on the CuaLpEans, he seems to have prophesied either under Manasseh or under the other kings before the time of ZEDE- CHIAH ; but we cannot fix the exact time.”
- 1 Who Habakkuk was is uncertain. Some have concluded, from ch. iii. 19, that he was of the tribe of Levi; but the premises do not warrant the conclusion. He was probably,” says Adam Clarke, “ of the tribe of Simeon, and a native of Beth-zacar.” The grounds for this probability are not stated.—Ed.
® Newcome’s opinion is the following :—
“It seems probable that Habakkuk lived after the taking of Nineveh, as he prophesies of the Chaldeans, and is silent on the subject of the Assyrians. We have also reason to conclude that he prophesied not long before the Jewish captivity. See ch. i. 5; ii. 3; iii. 2, 6-19. He may
Xiv CALVIN’S PREFACE TO HABAKKUK.
The substance of the Book may be thus stated :—In the first chapter he complains of the rebellious obstinacy of the people, and deplores the corruptions which then prevailed ; he then appears as the herald of God, and warns the Jews of their approaching ruin; he afterwards applies consola- tion, as God would punish the Chaldeans when their pride became intolerable. In the second chapter he exhorts the godly to patience by his own example, and speaks at large of the near ruin of Babylon ; and in the third chapter, as we shall see, he turns to supplication and prayer.
We shall now come to the words.
* therefore be placed in the reign of Jehoiakim, between the years 606 and 598 before Christ.”
Henderson agrees with this view.
* Hunce librum canonicum esse constat,—tum 1. quia in Bibliis Hebreis extat; tum 2. quia in N. T. allegatum, Acts xiii. 41; Rom. i. 17; Gal. iii. 11; Heb. x. 38. It appears that this book is canonical,—1. because it is extant in Hebrew; 2. because it is quoted in the New Testament,” &e.—Darnovius.
~COMMENTARTES
ON
THE PROPHET HABAKKUK.
CHAPTER I.
Lecture One Bundred and Sixth.
1. The burden which Habakkuk 1. Onus quod yidit Chabakuk the prophet did see. Propheta.
Tue 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 be- longed to the Jews,
What the Prophet understood by the word NWS, mesha, has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdain- fully resisted all God’s prophets, for they would at length find that their threatenings would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this— That God, after having exercised long forbearance towards
16
THE TWELVE MINOR PROPHETS.
LECT. CVI.
the Jews, would at length be the punisher of their many
sins. It now follows—
2. O Lord, how long shall I ery, and thou wilt not hear! even ery out unto thee of violence, and thou wilt not save!
3. Why dost thou shew me iniqui- ty, and cause me to behold griev- ance? for spoiling and violence are before me: and there are that raise up strife and contention.
2. Quousque, Jehova, clamabo, et non exaudies? vociferabor ad te ob violentiam, et non servabis ?
3. Quare ostendis mihi iniquita- tem, et molestiam aspicere facis? et direptio et violentia in conspectu meo? et est qui litem et conten- tionem 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 im- plored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Pro- phet 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 ex- tremely 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
ie 2
CHAP. 1. 2,3. | COMMENTARIES ON HABAKKUK. 17
to be ascribed to an unfeeling disposition, that in these words he wished to hasten God’s vengeance against his own kindred ; for it behoved 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 laboured 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 appre- hend the design of the Prophet and the import of his words.
But he says first, How long, Jehovah, shall I ery, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thow 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 pro-
bable 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 im- punity, and that the Jews in a manner 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 uttered 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 ery? 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 ex- presses his own feelings, but makes this kind of preface, VOL. IV. P
18 THE TWELVE MINOR PROPHETS. LECT. CVI.
that the Jews might better understand that the time of ven- geance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgment, though he had been often so- licited 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? Were the Prophet briefly re- lates the cause of his indignation,—that he could not, with- out 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 judgment, 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 there- fore 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
a ae
OHAP.1. 2,3. | COMMENTARIES ON HABAKKUK. 19
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 fervour (Jer. xv. 10): but his case was dif- ferent 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 defence 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 °3N, tabith, has a transitive meaning.’ Some render it, Why
1 Rather, a causative meaning; for so does Calvin take it; and Junius and Zremelius, 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 favour 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 render- ing, such as the following, would be the most appropriate :
2. How long, Jehovah, have I cried, and thou hearest not ? I ery aloud to thee, “ oppression,” and thou savest not :
3. Why showest thou to me iniquity ? Yea, wickedness is what thou seest ; Kiven wasting and oppression are before me ; Then there is strife, and contention arises. .
Some think that there is to be understood a preposition before pyyn, which I render “ oppression,” in the second line; but there is no need of it. The word means outrage, wrong forcibly done, violent injustice. Spy, wicked-
—_ ———
20 THE TWELVE MINOR PROPHETS. LECT. CVL
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, &e.? The verb NWI, nusha, means not here to undertake, as some render it; but, on the con- trary, 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 supersti- tions 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 dis- tressed 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—
4. Therefore the law is slacked, 4. Propterea dissolvitur (vel, debi- and judgment doth never go forth: litatur) lex, et non egredietur per- for the wicked doth compass about petuo judicium (vel, non egreditur ;)
the righteous ; therefore wrong judg- quia impius circumdat justum, prop- ment proceedeth. terea egredietur judicium perversum.
The Prophet confirms here what I have already said, and
ness, in the second line of the third verse, in its primary sense, is labour, toil; it means also what produces toil, mischief, wickedness. /Tenderson 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. 15, strife, is a verbal contention or quarrel; and ry, contention, is a judicial contest, or a trial by law. ‘Then in the next verse we see how unjustly this trial was conducted.—£d.
cmap. 1. & COMMENTARIES ON HABAKKUK. 21
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 de- fend 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. Weare only tender on what concerns us indivi- dually, 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 author- ity 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 sti- mulate 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, (Eph. iv. 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, ts the law.1 We know that when a sinful custom prevails,
1 Calvin omits to notice “ therefore,” 1o-by, at the beginning of the verse. Zenderson says, that the connexion 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. 105, a similar proposition with this, when followed by »5, as the case is here, refers sometimes to what follows and not to what precedes. See Ps. xvi. 10, 11; Ixxviii. 21, 22. The meaning of the verse will be elicited, as I can conceive, by the follow- ing version :—
On this account the law fails, And judgment goeth not forth to victory,—
2? THE TWELVE MINOR PROPHETS. LECT. OVI.
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 erro- neously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot (Gen. xix.), 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, judgment goeth not forth perpetually. Ab- surdly do many regard this as having been said in the per- son of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disor- dered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Is. ix. 4. He then says, that judgment 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 pre- vailed and gathered boldness from the daily practice of licentiousness. Hence, ‘ Go forth perpetually does not judg- ment ; that is, “ O Lord, things are now past hope, and there appears to be no end to our evils, except thou comest soon and appliest a remedy beyond what our flesh can con- ceive.’ 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
Because wickedness surrounds the righteous ; Yea, on this account perverted judgment goeth forth.
The expression, myy5 xb, 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 Ps. ix. 19; lxxiv. 19. But mys means as a noun, superiority, excellency, strength, victory; and this, according to Parkhurst, is what it means here. It seems better to render yy, wicked- ness, 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.—d.
CHAP. I. 5. COMMENTARIES ON HABAKKUK. 93
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 judgment goeth forth. The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were sup- plied fuel to their wickedness, as they confounded all dis- tinction 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 O52, meshiphith, is taken properly in a good sense: Is not judgment then a desirable thing ? Yes, but the Prophet says, that it was perverted, It was then by way of concession that judgment 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—
5. Behold ye among the heathen, and 5. Videte in gentibus, et as- regard, and wonder marvellously: for picite, et admiramini, admira- J will work a work in your days, which mini; quia opus operans in ye will not believe though it be told diebus vestris, non credetis, you. 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 wicked- ness 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
24 THE TWELVE MINOR PROPHETS. LECT. OVI.
alarm ; he twice bids them to see, and he twice exhorts them to be astonished, or to wonder. He then briefly proclaims the judgment 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 labour in vain and without profit while teach- ing them, he sets over them the Chaldeans as teachers. Behold, he says, ye teachers among the Gentiles. There ir here indeed an implied contrast, as though 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 Gen- tiles what ye have hitherto refused to learn from the holy mouth of God himself.”
The Greek translators no doubt read B73, for their ver- sion is—“ Behold, ye despisers.”* But in Hebrew there is no ambiguity as to the word.
He afterwards adds—And wonder ye, wonder.” By these words the prophets express how dreadful God’s judgment
1 This may perhaps be considered one of the very few instances in which the Septwagint seems to have retained the true reading without the coun- tenance 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 4, and Paul in quoting this passage, in Acts xiil. 41, retains this word, while in the other clauses he departs from the Septuagint, and comes nearer to the Hebrew text. Pocock thought that 59455 isa noun from the Arabic x45, which means to be unjust or injurious; and thus the Hebrew is made the same with the Septuagint, and St. Paul, zeradgorvnra:, despisers—the insolent; but the former sup- position seems the more probable—that the letter 4 has been omitted. Dathius renders the word “ perfidi—perfidious,” and Newcome “ transgres- sors.” —Ed.
2 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 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, &e. The repetition, says Drusius, is for the sake of emphasis.—/d.
CHAP. I. 5. COMMENTARIES ON HABAKKUK. 5
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 re- quired nothing from them but to render themselves teach- able. 7
After having said that God’s judgment would be dreadful, he adds that it was nigh at hand—a work, he says, will he work in your days, &e. They had already been often warned of that vengeance, but as they had for a long time disre- garded it, they did ever remain sunk in their own self-delu- sions, 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 threaten- ings, 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 nodoubt 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 hath 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 judgment.” In short, the Prophet intimates this—that though the Prophets had been derided by the Jews, and despised as inventors of fables, yet no- thing 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
26 THE TWELVE MINOR PROPHETS. LECT. CVI.
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 re- garded 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 im- piety of that people whom he found to have acted so malig- nantly 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 explana- tion—
6. For, lo, I raise up the Chal- 6. Quia ecee ego excito Chal- deans, that bitter and hasty nation, dos, gentem asperam, et precipi- which shall march through the tem, que incedet per latitudines breadth of the land, to possess the terre, ad possidendum tabernacula dwelling-places that are not their’s. 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 Chal- deans was nigh at hand. He does not indeed in this verse explain what would be the character of that judgment which he had mentioned in the last verse; 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 judgments of God; as it is indeed evident from the demonstrative ad-
CHAP. I. 6. - GOMMENTARIES ON HABAKKOK. 27
verb, “ 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 judgments, 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 Chal- deans were already armed by Him to execute His judg- ment. ‘The rest we leave for to-morrow.
PRAYER.
Grant, Almighty God, that as our sins ery continually to heaven, each of us may turn to repentance, and by condemning ourselves of our own accord may anticipate thy judgment, and thus stir up ourselves to repentance, that being received into favour, 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 invitest 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 Bundred 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, &c. Then by calling the Chal- deans a bitter and hasty nation, he intended seriously to terrify the Jews, who had heedlessly despised all threaten-
ee
28 THE TWELVE MINOR PROPHETS. LECT. CVILI.
ings.” It was not indeed a subject of praise to the Chal- deans, 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 inti- mates that he can employ the vices of men in executing his judgments, 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* of the earth, to possess habitations not their own. He means that there would be no obstacles in the way of the Chal- deans, 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 neighbours: 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.
1 « Bitter” rendered “cruel” by Drusius. To be “bitter” in mind means passively, to be grieved, or distressed, or discontented, 1 Sam. xxii. 2; and actively, to be revengeful, cruel, or inhuman, Jud. xviii. 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 done by the writers both of the Old and New Testament.— Ed.
2 The word, p>)4n77, means “ breadths” or broad places, or wide regions, as /Tenderson renders it.— Fd.
CHAP. I. 7. VOMMENTARIES ON HABAKKUK. 29
7. They are terrible and. 7. Terribilis et metuenda ipsa, ab ipsa dreadful: their judgment and judicium ejus (pro jure ponitur hoc no- their dignity shall proceed of men.) et exultatio (vel, dignitas) ejus themselves. egredietur.
By saying that the Chaldeans would be terrible and dreadful, he praises not their virtues; but, as I have al- ready reminded you, he shows that they would be prepared to do his service by executing his vengeance: and he so regulated his judgment, 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 judgment would be rom 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 judgment, for they will not accept any arbi- trators.” The word judgment, taken in a good sense, is put here for law (jus) ; as though he said, “ Whatever the Chal- deans 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
30 THE TWELVE MINOR PROPHETS. LECT. CVII.
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 judgments. It follows—
8. Their horses also are swifter 8. Et velociores pardis equi than the leopards, and are more fierce ejus, et acutiores lupis vesper- than the evening wolves: and their tinis: et multiplicati sunt equites horsemen shall spread themselves, and ejus, et equites ejus é longinquo their horsemen shall come from far; venient ; volabunt quasi aquila they shall fly as the eagle that hasteth festinans ad comedendum (vel, ad to eat. 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 than 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 Zeph. iii. We now see the drift of the Prophet’s words.
He adds that their horsemen would be numerous.’ He
1 Multiplices, various: but this is not the meaning of the verb pws»; 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 ;
- ‘onap. 1. 8. COMMENTARIES ON HABAKKUK. 31
now sets forth their power, lest the Jews should have re- course to vain hopes, because they might obtain some help either from the Egyptians or other neighbours. The Pro- phet 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 wher- ever 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 precipi- tate 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 judgment ought to have been feared, because he proposed 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 hinderance, 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
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 %:rrdécovras, shall ride forth, and of Jerome, diffun- dentur, shall spread themselves. There is no occasion to borrow a mean-
ing from Arabic, as Henderson does, and to render it “spread proudly along.” Newcome follows our common version.—/d. '
32 THE TWELVE MINOR PROPHETS. LECT. CVIEy
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.
9. They shall come all for 9. Tota (semper de ipsa gente loquitur, hoc | violence: their faces shall sup est, totus ipse populus) ad preedam veniet; up as the east wind, and they occursus vultus ipsorum (jam in plurali shall gather the captivity as nwmero loquitur) ventus orientalis, et col- the sand. liget quasi arenam captivitatem.
By saying that they would come to the prey, he means that they would have no trouble or labour, for they would be victorious before they had any contest, or had any war with their enemies. The meaning then is, that the Chal- deans 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 harbour 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 M3, gime, means what is opposite; and its derivative signifies meeting or opposi- tion (occursus.) We indeed know that the east wind was very injurious to the land of Judea, that it dried up vegeta-
CHAP. I. 10. COMMENTARIES ON HABAKKUK. 33
tion, 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.
Hence follows what is added by the Prophet, 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 ; be- cause 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—
1 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 M131, only found here, is rendered by Symmachus, rescoJis, 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 N13, 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 77 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 con- struction. 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 ir- regular form. Dathius gives this paraphrase,— It will have its face direct towards the east. He says that the word 5"), by itself never means the pestilential wind from the east; but that when it means this, it has another word attached to it.—Ed.
VOL. IV. 0
34 THE TWELVE MINOR PROPHETS, LECT. OVII.
10. And they shall scoff at the 10. Et ipse reges ridebit, et kings, and the princes shall be a principes subsannatio ei; ipse scorn unto them: they shall deride omnem munitionem subsannabit ; every strong hold; for they shall heap congregabit pulverem et capiet dust, and take it. 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—
11. Then shall his mind change, and 11. Tune mutabit spiritum, et he shall pass over, and offend, imput- transgredietur, et impie aget: heec ing this his power unto his god. virtus ejus deo ipsius.
The Prophet now begins to give some comfort to the faith- ful, 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,
_ CHAP. T. 11. COMMENTARIES ON HABAKKUK. 35
to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be no- ticed, as we have said elsewhere; for when the prophets denounce God’s wrath, the discourse then is directed indis- criminately 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 behoved 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 wil change his spirit; not that there was before any humi- lity 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
36 THE TWELVE MINOR PROPHETS. LECT. OVII.
do indeed confess that they are men; but we see how mad- ness 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 judgment 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 vic- tories. He will change then his spirit; not that the Chal- deans 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 judgments, which is far different from the judgment 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 judgment, that he might de- stroy them, inasmuch as they would render themselves intolerable.
He afterwards adds—and shall act impiously. The verb DYN, ashem, I refer to the end of the verse—where he as- cribes his power to his own god. And the Prophet adds this explanation, in order that the Jews might know what kind
ee a =
d
;
9
OHAP, I. 12. COMMENTARIES ON HABAKKUK.. 37
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.’ It now follows—
12. Art thou not from everlasting, O 12. Annon tu ab initio, (vel, Lord my God, mine Holy One? we shall jampridem,) Jehova, Deus meus ? not die. O Lord, thou hast ordained sanctus meus, non moriemur ; them for judgment; and, O mighty Jehova, ad judicium posuisti God, thou hast established them for eum; et fortis, ad castigationem correction. fundasti eum.
1 The foregoing verse is one on which no satisfactory explanation has been given. The one adopted here has been materially followed by Vata- blus, Drusius 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 the preceding context. He gives the idea of “ renewing” instead of “ changing ” to nbn, and “ courage ” to MV, (see Jos. ii. 11; v. 1;) and of “ passing onward” to 72Y, and not of “ passing over,” i. e. bounds or mo- deration, 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 renew- ing 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 ;—
38 THE TWELVE MINOR PROPHETS, LECT. CVII.
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—d7t not thow our God? The question is much more emphatical than if he had simply declared that the true God was wor- shipped 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 He- brew, 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 Prophet—‘“‘ Thou art our God.” Who- soever then would boldly contend with the ungodly must
This its strength being its god, or Literally, This its 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, ac- cording to Henderson, the singular. There is no change of person, as some suppose, at the beginning of verse 10: for NI, there, and Ni in verse 6 is the same—the “ bitter nation.”— Fd,
CHAP. I. 12. COMMENTARIES ON HABAKKUK. 39
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, 8793, mekodam, by which word the Prophet invites the attention of the faithful to the cove- nant 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 favour 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 owr 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.”*
He then subjoins—we shall not die. What the Jews say of this place, that it had been corrected by the scribes, seems
1 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 ren- dered xvgsz, 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 “m God,” identifies himself with the people; for he says afterwards, “ we shail 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 thei next verse contains. The Prophet seems to sustain himself by two cons dera- tions—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 ob- serves, 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.—Ld.
40 THE TWELVE MINOR PROPHETS. LEOT. CVII.
not to me probable ; for the reason they give is very frivolous. They suppose that it was written NVIN N?, la tamut, Thou diest not, and that the letter 3, nwn, 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 favour, 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 secu- rity; for whatever forces may all mortals bring either to pro- tect 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 salva- tion, 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.
CHAP. 1. 12. COMMENTARIES ON HABAKKUK. 41
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 im- mutable 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 pre- sent life, and having been gathered into that eternal inheritance, which thy Son has purchased for us by his own blood. Amen.
Lecture One Bundred and Cighth.
We began yesterday to explain the words of the Prophet, by which he encouraged himself and the faithful, and ob- tained 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 priest- hood. 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
42 THE TWELVE MINOR PROPHETS, LECT. CVIII.
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.!
There is, moreover, much weight in the words which fol- low, Jehovah ! for judgment hast thou set him. This tempta- tion 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 temptation—“ Thou,” he says, “ hast appointed him for judgment.” 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 judgment.”
This is a truth much needed: for Satan darkens, as with clouds, the favour of God, when any adversity happens to us, and when God himself thus proves our faith. But adver- sitles are as it were clouds, excluding us from seeing God’s favour, 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 con- fusion, 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
1 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 WT) is no doubt to separate a thing from a common use to a sacred one; but whether in this connexion it has this meaning is not quite certain. “ The holy one of Israel” isa phrase several times used by Isaiah, see ch. xxx. 11; xliii. 3, &c. The sentence here may be rendered, “ God of my holiness,” or “ My God, my holiness.”—
cd.
CHAP. I. 12. COMMENTARIES ON HABAKKUK. 43
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 overrulest all these confused proceedings, nor is all this done by thee without a cause. Thou, Jehovah, hast for judgment ap- pointed him.—Judgment is to be taken for chastisement. But the Prophet repeats the same thing, and, being strong, thow hast for correction established him. Some render “V¥, tsur, strong, in the accusative case, and give a twofold ex- planation. 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, be- cause they were like stones. Others give this meaning, Thow 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, &c. ; he now calls him strong. He puts VX, tswr, to correspond with Jehovah ; and then to correct, to correspond with judgment. 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 clamour 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, &e. ; for W¥, ésw, means properly a rock, but it is to be
44 THE TWELVE MINOR PROPHETS. LECT, CVIII.
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."
“ 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 con- tinued evils, in case God (as it might be easily conjectured) would not give immediate relief to his people, but add cala- mities 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 over- rule 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
1 Many agree in this view, Drusius, Piscator, Marckius, Henderson, &e. The Septuagint afford no help. The rendering of Symmachus is xearasdy, Strong, and of a Sr ereosoy, firm; then it would be, “ and strong (or firm) for correction hast thou established him.” Grrotius, and also Newcome, adopt this meaning,
And thou hast founded them as a rock to chasten us. This is, no doubt, the easiest and most natural construction. See Ezek. iii. 9. God rendered the Chaldean nation firm, and strong, and resolute, to punish the Jews.—£d.
onaP. I. 13. COMMENTARIES ON HABAKKUK. 45
scourge, because the people needed such a correction. Let us now go on—
13. Thou art of purer eyes than to be- — 13. Mundus es oculis, ne vi- hold evil, and canst not look on iniquity: deas malum, et aspicere ad mo- wherefore lookest thou upon them that lestiam non potes (non poteris, deal treacherously, and holdest thy tongue adverbum;) quareaspicis trans- when the wicked devoureth the man that gressores? dissimulas quum is more righteous than he? 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 defence 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 suf- fered injuries under the tyranny of their enemies.
And he says, O God, thow art pure in eyes, thow lookest not on evil. Some render the verb WWM, theur, in the im- perative 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 Pro- phet 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.’
1 Adjectives and participles in Hebrew commonly take a plural form, but not always, as evidently in the present case; for the word for “ pure,”
46 THE TWELVE MINOR PROPHETS. LECT. CVITI.
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 con- viction 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
though singular, will admit of a better construction with “eyes” than in any other way; and so G’rotius renders the clause, “ Purer are thine eyes,” &c.; which is better than our version, followed by Newcome and Hender- son. 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. stiil 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,” ?DY, 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 men- tioned, improperly rendered “ plunderers” by Henderson, and “ transgres- sors” 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 in- sulated and less gregarious, so to speak, than other fish? If so, * without a ruler” has an obvious meaning.—Fd.
OHAP. I. 13. COMMENTARIES ON HABAKKUK. 47
Prophet does not immediately break out into such an ex- pression as this, “O Lord, I will contend with thee in judg- ment :” 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 ardour 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,
bai x, 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 im- petuosity, so that he might not too much indulge himself in the complaint, which immediately follows.
For he then asks, according to the common judgment 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 doest 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
48
THE TWELVE MINOR PROPHETS.
LECT. CVIIL
with himself than with God. We now see the import of
this sentence.
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.
The Prophet, however, proceeds—
14. Facis hominem quasi pisces maris, quasi reptile, quod caret duce (ad verbum, non est dux in illo.)
15. Totum hamo suo attrahet, col- liget in sagenam suam, et congre- gabit in rete suum; propterea gaude- bit 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 judgment 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 wanton- ness, 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 deyours 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 makest 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 them into his net, he ewults."
1 The construction of this verse can only be understood by a reference to the preceding verse; where two things are mentioned, the fish of the sea and the reptile: as it is customary with the Prophets, the first clause in this verse refers to the reptile, and the second to the fish; every reptile was raised up by a hook, and the fish were enclosed in a net, or collected bya drag. ‘The reptile, W725, is in the singular number, and used in a col- lective sense, and 23, every one, at the beginning of this verse, is in the same number. This entirely removes the difficulty which critics have felt, ae made them to propose emendations. The verse then would read thus :—
Every one (i.e. every reptile) by a hook he raises up ;
CHAP. I. 14,15. COMMENTARIES ON HABAKKUK. 49
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 no- thing, 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 cayillers do. Thou makest men, he says: he as- cribes 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
He draws them out (i.¢. the fish) by his net,
And collects them by his drag ;
He therefore rejoices and exults, To “gather them 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, 2, has very commonly this meaning, as tv 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 drag; so that he takes them all.—_Ed.
VOL, TV. D
50 THE TWELVE MINOR PROPHETS. LECT. CVIII
worthy of being noticed,—that the Prophet turns himself to God. The Epicureans, when they clamour 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 seest 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 overrulest, 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 wanton- ness ought the more to kindle his vengeance. That the Lord then should still withhold himself, seems indeed very strange. But the Prophet proceeds—
CHAP. I. 16. COMMENTARIES ON HABAKKUK. 51
16. Therefore they sacrifice unto 16. Propterea sacrificabit sa- their net, and burn incense unto their gene sue, et suffitum offeret drag; because by them their portion reti suo, quia in illis pinguis portio is fat, and their meat plenteous. 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, de- signedly 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 Pro- phet, 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 them- selves 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 themselyes: and when some recol- lection of God creeps in, they are at first impressed, and ascribe some honour 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
52 THE TWELVE MINOR PROPHETS. LECT. OVIII.
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 wmcense to their net. This is a very different thing: for how could they sacrifice to their idols, if they ascribed to their drag whatever vic- tories 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’ cal- culated 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 ouglit to have ascribed it all to the one true God: but he thought that he prospered through his own valour. If we refer to counsel, it is certain that God is he who governs the coun- sels 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 honour even from his own idols, and attributes everything te 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-
EEE
CHAP. I. 16. COMMENTARIES ON HABAKKUK. 53
pecially 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 conquerers, “God had mercy on you,” the answer would be, “ What! was then my preparation nothing? did I not provide many things before- hand? did I not attain the friendship of many? did I not form confederacies? did I not foresee.such and such disad- vantages? did I not opportunely provide a remedy?” Ina 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 MN1 berae, choice meat, and others, fat meat, I yet prefer the meaning of rich : 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
1 « His fat portion and rich meat” were the people whom he conquered. The words verbatim are these,— For through them abundant is 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 Is. x. 13.—Ed.
54 THE TWELVE MINOR PROPHETS. LECT, CVIII
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 remem- bered by us. The Prophet then concludes his discourse: but as one verse of the first chapter only remains, I shall briefly notice it.
17. Shall they there- 17. An propterea extendet! sagenam suam, fore empty their net, et assiduus erit ad occidendas gentes, ut non and not spare continu- parcat (alii vertunt, annon negative; atqui de-
ally to slay the nations? bwisset esse jo-by xn) ?
This is an affirmative question, “Shall they therefore ;” which, however, requires a negative answer. Then all in- terpreters 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 yocation? 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.
? The verb is ~’, 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, Ex. xv. 9, Lev. xxvi. 33, and to draw forth, 7. e. an army, Gen. xiv. 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 far- fetched notion.— Ed. we
CHAP. It. 1. COMMENTARIES ON HABAKKUK. 55
As these slaughters are thus carried on through the whole world, how long, Lord, shall they be unpunished? for they will never cease.” We nowsee 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,—0O 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 our- selves ; 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 IL
Lecture One Wundred and Pinth.
1. I will stand upon my watch, 1. Super speculam meam stabo, and set me upon the tower, and will et statuam me super arcem, et spe- watch to see what he will say unto culabor ad videndum quid loquatur me, and what I shall answer when mecum, et quid respondeam ad in- I am reproved. crepationem meam.
We have seen in the first chapter what the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine proyi- dence; and even the Prophet uttered complaints of this kind. He now begins to recover himself from his perplex- ities ; and he ever speaks in the person of the godly, or of the whole Church. For what is done by some interpreters, who confine what is said to the prophetic office, I do not
-
56 THE TWELVE MINOR PROPHETS. LECT, CIX.
approve ; and it may be easy from the context to learn, that the Prophet does not speak according to his private feeling, but that he represents the feclings of all the godly. So then we ought to connect this verse with the complaints, which we have before noticed; for the Prophet, finding himself sinking, and as it were overwhelmed in the deepest abyss, raises himself up above the judgment and reason of men, and comes nearer to God, that he might see from on high the things which take place on earth, and not judge according to the understanding of his own flesh, but by the light of the Holy Spirit. For the tower of which he speaks is patience arising from hope. If indeed we would struggle perseveringly to the last, and at length obtain the victory over all trials and conflicts, we must rise above the world. :
Some understand by tower and citadel the Word of God: and this may in some measure be allowed, though not in every respect suitable. If we more fully weigh the reason for the metaphor, we shall be at no loss to know that the tower is the recess of the mind, where we withdraw ourselves from the world ; for we find how disposed we are all to en- tertain distrust. When, therefore, we follow our own in- clination, various temptations immediately lay hold on us ; nor can we even for a moment exercise hope in God: and many things are also suggested to us, which take away and deprive us of all confidence: we become also involved in variety of thoughts, for when Satan finds men wandering in their imaginations and blending many things together, he so entangles them that they cannot by any means come nigh to God. Ifthen we would cherish faith in our hearts, we must rise above all these difficulties and hindrances. And the Prophet by tower means this, that he extricated himself from the thoughts of the flesh; for there would have been no end nor termination to his doubts, had he tried to form a judgment according to his own understanding ; I will stand, he says, on my tower,’ and I will set myself on the citadel.
1 On my watch-tower, ‘NWI; the word means commonly the office, or the act of watching, but here it means evidently the place; the verb
} ‘ ,
_ OHAP. 11. 1. COMMENTARIES ON HABAKKUK. 57
In short, the sentence carries this meaning—that the Pro- phet renounced the judgment of men, and broke through all those snares by which Satan entangles us and prevents us to rise above the earth.
He then adds, J will watch to see what he may say to me, that is, I will be there vigilant ; for by watching he means vigilance and waiting, as though he had said, “ Though no hope should soon appear, I shall not despond; nor shall I forsake my station; but I shall remain constantly in that tower, to which I wish now to ascend: J will watch then to see what he may say to me.’ The reference is evidently to God ; for the opinion of those is not probable, who apply this “ saying” to the ministers of Satan. For the Prophet says first, ‘I will see what he may say to me, and then he adds, ‘ and what I shall answer. They who explain the words ‘ what he may say,’ as referring to the wicked who might oppose him for the purpose of shaking his faith, over- look the words of the Prophet, for he speaks here in the singular number; and as there is no name expressed, the Prophet no doubt meant God. But were the words capable of admitting this explanation, yet the very drift of the ar- gument shows, that the passage has the meaning which I have attached to it. For how could the faithful answer the calumnies by which their faith was assailed, when the pro- fane opprobriously mocked and derided them—how could they satisfactorily disprove such blasphemies, did they not first attend to what God might say to them? For we cannot confute the devil and his ministers, except we be instructed
“stand” and the corresponding word "1'8, fortress, or citadel, in the next line, prove clearly that this is its meaning here. The metaphor is taken from the practice of ascending a high tower, when any messenger was expected with news. That any locality is meant here is supported by nothing in the passage. The Prophet puts himself in an attitude of waiting for an answer from God to the complaints which he had made: and the metaphor of “tower and citadel” is most beautifully applied by Calvin, and in a very instructive and striking manner. I give this version—
On my watch-tower will I stand,
And I will set myself on a citadel ;
That I may look out to see what he will say to me,
And what I shall answer to the reproof given to me; Literally, to my reproof.—Ed,
58 THE TWELVE MINOR PROPHETS. LECT. OIX.
by the word of God. We hence see that the Prophet ob- serves the best order in what he states, when he says in the first place, ‘I will see what God may say tome; and in the second place, ‘I shall then be taught to answer to my chiding ;'* that is, “ If the wicked deride my faith, I shall be able boldly to confute them; for the Lord will suggest to me such things as may enable me to give a full answer.” We now perceive the simple and real meaning of this verse. It remains for us to accommodate the doctrine to our own use.
It must be first observed, that there is no remedy, when such trials as those mentioned by the Prophet in the first chapter meet us, except we learn to raise up our minds above the world. For if we contend with Satan, according to our own view of things, he will a hundred times over- whelm us, and we can never be able to resist him. Let us therefore know, that here is shown to us the right way of fighting with him, when our minds are agitated with unbe- lief, when doubts respecting God’s providence creep in, when things are so confused in this world as to involve us in darkness, so that no light appears: we must bid adieu to our own reason; for all our thoughts are nothing worth,
1 That is, to the chiding, rebuke, or reproof, given tome. Both New- come and Henderson give a version of this line, which is nearly the same, but seems incongruous, though Grotius agrees with them. ‘The version of the former is as follows :—
And what I should reply to my arguing with him.
The latter renders the line thus :—
And what I shall reply in regard to my argument.
The phrase is, ‘NNIIN-Py upon, (to, says Drusius) my reproof, or rebuke, or chiding. This is the current meaning of the word, see 2 Kings xix. 3 ; Prov. x. 17; xii. 1; Is, xxxvii. 3. He calls it “ my,” because given him, either by his enemies, as Calvin thinks, or by God, as some others suppose. The view of Piscator and Junius is, that it is the reproof or correction he administered to the people in ch. i. 2-12. He was waiting to know what he might have to give as a reply in defence of that reproof, “ And what I may reply as to my reproof,” i.e. the reproof given by him. In this case, the preceding clause, “ What he may or will say to me,” refers to his com- plaint respecting the Chaldeans. This is altogether consistent with the mode in which the Prophets usually write: reversing the order, they take up first the last subject, and then refer to the first. He then waited to know two things, how to solve his difficulties respecting the conduct of the Chaldeans, and how to reply to his own people for the severe rebuke he gave them. ‘There is much in this view to recommend it.—Ed.
CHAP. Ir. 1. COMMENTARIES ON HABAKKUK. 59
when we seek, according to our own reason, to form a judg- ment. Until then the faithful ascend to their tower and stand in their citadel, of which the Prophet here speaks, their temptations will drive them here and there, and sink them as it were in a bottomless gulf. But that we may more fully understand the meaning, we must know, that there is here an implied contrast between the tower and the citadel, which the Prophet mentions, and a station on earth. As long then as we judge according to our own perceptions, we walk on the earth; and while we do so, many clouds arise, and Satan scatters ashes in our eyes, and wholly darkens our judgment, and thus it happens, that we lie down altogether confounded. It is hence wholly neces- sary, as we have before said, that we should tread our rea- son under foot, and come nigh to God himself.
We have said, that the tower is the recess of the mind; but how can we ascend to it ? even by following the word of the Lord. For we creep on the earth ; nay, we find that our flesh ever draws us downward: except then the truth from above becomes to us as it were wings, or a ladder, or a vehicle, we cannot rise up one foot ; but, on the con- trary, we shall seek refuges on the earth rather than ascend into heaven. But let the word of God become our ladder, or our vehicle, or our wings, and, however difficult the ascent may be, we shall yet be able to fly upward, provided God’s word be allowed to have its own authority. We hence see how unsuitable is the view of those interpreters, who think that the tower and the citadel is the word of God ; for it is by God’s word, as I have already said, that we are raised up to this citadel, that is, to the safeguard of hope; where we may remain safe and secure while looking down from this eminence on those things which disturb us and darken all our senses as long as we lie on the earth. This is one thing.
Then the repetition is not without its use ; for the Prophet says, On my tower will I stand, on the citadel will I set myself. He does not repeat in other words the same thing, because it is obscure; but in order to remind the faithful, that though they are inclined to sloth, they must yet strive
60 THE TWELVE MINOR PROPHETS. LECT. CIX.
to extricate themselves. And we soon find how slothful we become, except each of us stirs up himself. For when any perplexity takes hold on our minds, we soon succumb to despair. This, then, is the reason why the Prophet, after having spoken of the tower, again mentions the citadel.
But when he says, J will watch to see, he refers to perse- verance ; for it is not enough to open our eyes once, and by one look to observe what happens to us; but it is necessary to continue our attention. This constant attention is, then, what the Prophet means by watching; for we are not so clear-sighted as immediately to comprehend what is useful to be known. And then, though we may once see what is necessary, yet a new temptation can obliterate that view. It thus happens, that all our observations become evanescent, except we continue to watch, that is, except we persevere in our attention, so that we may ever return to God, when- ever the devil raises new storms, and whenever he darkens the heavens with clouds to prevent us to see God. We hence see how emphatical is what the Prophet says here, I will watch to see. The Prophet evidently compares the faithful to watchmen, who, though they hear nothing, yet do not sleep; and if they hear any noise once or twice, they do not immediately sound an alarm, but wait and attend. As, then, they who keep watch ought to remain quiet, that they may not disturb others, and that they may duly perform their office; so it behoves the faithful to be also tranquil and quiet, and wait patiently for God during times of perplexity and confusion.
Let us now inquire what is the purpose of this watching : I will watch to see, he says, what he may say to me. There seems to be an impropriety in the expression ; for we do not properly see what is said. But the Prophet connects together here two metaphors. To speak strictly correct, he ought to have said, “ I will continue attentive to hear what he may say ;’ but he says, J will watch to see what he may say. The metaphor is found correctly used in Psal. lxxxy. 8, “ I will hear what God may say; for he will speak peace to his people.” There also it is a metaphor, for the Prophet speaks not of natural hearing: “ I will hear what God may speak,”
CHAP. It. l. COMMENTARIES ON HABAKKUK. 61
—what does that hearing mean? It means this, “I will quietly wait until God shows his favour, which is now hid ; for he will speak peace to his people ;” that is, the Lord will never forget his own Church. But the Prophet, as I have said, joins together here two metaphors ; for to speak, or to say, means no other thing than that God testifies to our hearts, that though the reason for his purpose does not im- mediately appear to us, yet all things are wisely ruled, and that nothing is better than to submit to his will. But when he says, “I will see, and I will watch what he may say,” the metaphor seems incongruous, and yet there appears a reason for it ; for the Prophet intended to remind us, that we ought to employ all our senses for this end,—to be wholly attentive to God’s word. For though one may be resolved to hear God, we yet find that many temptations immediately distract us. It is not then enough to become teachable, and to apply our ears to hear his voice, except also our eyes be connected with them, so that we may be altogether attentive.
We hence see the object of the Prophet; for he meant to express the greatest attention, as though he had said, that the faithful would ever wander in their thoughts, except they carefully concentrated both their eyes and their ears, and all their senses, on God, and continually restrained themselves, lest vagrant speculations or imaginations should lead them astray. And further, the Prophet teaches us, that we ought to have such reverence for God’s word as to deem it sufficient for us to hear his voice. Let this, then, be our understanding, to obey God speaking to us, and reve- rently to embrace his word, so that he may deliver us from all troubles, and also keep our minds in peace and tran- quillity.
God’s speaking, then, is opposed to all the obstreperous clamours of Satan, which he never ceases to sound in our ears. For as soon as any temptation takes place, Satan suggests many thimgs to us, and those of various kinds :— “ What will you do? what advice will you take? see whether God is propitious to you from whom you expect help. How can you dare to trust that God will assist you? How can he
62 THE TWELVE MINOR PROPHETS. LECT. CIX.
extricate you? What will be the issue?” As Satan then disturbs us in various ways, the Prophet shows that the word of God alone is sufficient for us. All, then, who in- dulge themselves in their own counsels, deserve to be for- saken by God, and to be left by him to be driven up and down, and here and there, by Satan; for the only unfailing security for the faithful is to acquiesce in God’s word.
But this appears still more clear from what is expressed at the close of the verse, when the Prophet adds, and what I may answer to the reproof given me ; for he shows that he would be furnished with the best weapons to sustain and repel all assaults, provided he patiently attended to God speaking to him, and fully embraced his word: “ Then,” he says, “ I shall have what I may answer to all reproofs, when the Lord shall speak to me.’ By “ reproofs,”’ he means not only the blasphemies by which the wicked shake his faith, but atso all those turbulent feelings by which Satan secretly labours to subvert his faith. For not only the un- godly deride us and mock at our simplicity, as though we presumptuously and foolishly trusted in God, and were thus over-credulous ; but we also reprove ourselves inwardly, and disturb ourselves by various internal contentions ; for what- ever comes to our mind that is in opposition to God’s word, is properly a chiding or a reproof, as it is the same thing as if one accused himself, as though he had not found God to be faithful. We now, then, see that the word reproof ex- tends farther than to those outward blasphemies by which the unbelieving are wont to assail the children of God ; for, as we have already said, though no one attempted to try our faith, yet every one is a tempter to himself; for the devil never ceases to agitate our minds. When, therefore, the Prophet says, what I may answer to reproof, he means, that he would be sufficiently fortified against all the assaults of Satan, both secret and external, when he heard what God might say to him.
We may also gather from the whole verse, that we can form no judgment of God’s providence, except by the light of celestial truth. It is hence no wonder that many fall away under trials, yea, almost the whole world; for few there
CHAP. Il. 2,3. COMMENTARIES ON HABAKKUK. 63
are who ascend into the citadel of which the Prophet speaks, and who are willing to hear God speaking to them. Hence, presumption and arrogance blind the minds of men, so that they either speak evil of God who addresses them, or accuse fortune, or maintain that there is nothing certain: thus they murmur within themselves, and arrogate to themselves more than they ought, and never submit to God’s word. Let us proceed,—
2. And the Lord answered me, and 2. Et respondit mihi Jehova said, Write the vision, and make it et dixit, Scribe visionem, et ex- plain upon tables, that he may run plana super tabulas, ut currat le- that readeth it. gens In ea :
3. For the vision is yet for an ap- 3. Quia adhue visio ad tempus pointed time, but at the end it shall statutum, et loquetur ad finem, et speak, and not lie: though it tarry, non mentietur; si moram fecerit, wait for it; because it will surely expecta eam; quia veniendo ve- come, it will not tarry. niet, et non tardabit.
The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquillity, and con- stantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me, he says, did Jehovah, and said. There is no doubt but that the Prophet accommodates here his own example to the com- mon instruction of the whole Church. Hence, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need.
But he afterwards comes to the discharge of his prophetic office ; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written : and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church ; for it was not for his own sake that he was bid to write, but for the edification of all.
Write, then, the vision, and make it plain ; for W3, bar,
64 THE TWELVE MINOR PROPHETS. LECT. CIX.
properly means, to declare plainly.’ Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an ap- pointed time.
This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth ; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision is for a time, and a fixed time: for 793, muod, means a time which has been determined by agreement. But as it is God who fore- appoints the time, the constituted time, of which the Pro- phet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immode- rate ardour which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so. speaks as to be at liberty to defer the execution of his promise until it seems good to him.
At the end, he says, it will speak.? In a word, the Pro- phet intimates, that honour is to be given to God’s word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end, then,
1 The word means, to open, or make open. It was to be written in open and plain letters, and on tables or tablets. These were either of wood or stone, made smooth. The Septuagint render the word rvéiov, a smooth plank of boxwood, and give the whole sentence thus: “ Write the vision, and openly (or plainly—za@#s,) on boxwood.” See Deut. xxvii. 8. So Junius takes the word as an adverb, perspicue, perspicu- ously.— Ld.
2 It is not a common word that is used : M5’, “ it will breathe.” When transitively, it signifies, to breathe out or forth, and is rendered often in our version, to speak ; see Prov. vi. 19; xii. 17. The idea here seems to be the restoration, as it were, of a suspended life. The vision was to be for a time like a body without any symptom of life : but “ it will breathe,” he says, “ at last,” or at the end; that is, it will live, and manifest life and vigour. This breathing, or this life, would be its accomplishment. Corres- ponding with this idea is avarsas, “ it will rise,” by the Septuagint.—Zd.
CHAP. II. 2,3. | COMMENTARIES ON HABAKKUK. 65
it will speak and it will not lie. Here the Prophet means, that fulfilment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to in- dulge our fervid and importunate desires by an immediate fulfilment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain our- selves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, le.
He afterwards adds, If it will delay, wait for tt. He again expresses still more clearly the true character of faith, —that it does not break forth immediately into complaints, when God connives at things, when he suffers us to be oppressed by the wicked, when he does not immediately succour us; in a word, when he does not without delay fulfil what he has promised in his word. If, then, zt delays, wait for it. He again repeats the same thing, coming tt will come ; that is, however it may be, God, who is not only true, but truth itself, will accomplish his own promises. The fulfilment, then, of the promise will take place in due time.
But we must notice the contrariety, If it will delay, «it will come, it will not delay. The two clauses seem to be contrary the one to the other. But delay, mentioned first, has a reference to our haste. It is a common proverb, “ Even quickness is delay to desire.” We indeed make such haste in all our desires, that the Lord, when he delays one mo- ment, seems to be too slow. Thus it may come easily to our mind to expostulate with him on the ground of slow- ness. God, then, is said on this account to delay in his promises ; and his promises also as to their accomplishment may be said to be delayed. But if we have regard to the counsel of God, there is never any delay ; for he knows all
1 335, its primary meaning, is to fail, Isa. lviii. 11; and to fail, ina moral sense, is to lie, and also to deceive ; and the latter meaning is at- tached to it here by Drusius, Piseator, and Grotius, non fallet, it will not deceive, i. e. disappoint.—Ed.
VOL, IV. E
66 THE TWELVE MINOR PROPHETS. LECT. CIX.
the points of time, and in slowness itself he always hastens, however this may be not comprehended by the flesh. We now, then, apprehend what the Prophet means.’
He is now bidden to write the vision, and to explain it on tables. Many confine this to the coming of Christ ; but I rather think that the Prophet ascribes the name of vision to the doctrine or admonition, which he immediately sub- joins. It is indeed true, that the faithful under the law could not have cherished hope in God without having their eyes and their minds directed to Christ: but it is one thing to take a passage in a restricted sense as applying to Christ himself, and another thing to set forth those promises which refer to the preservation of the Church. As far then as the promises of God in Christ are yea and amen, no vision could have been given to the Fathers, which could have raised their minds, and supported them in the hope of salvation, without Christ having been brought before them. But the Prophet here intimates generally, that a command was given to him to supply the hearts of the godly with this support, that they were, as we shall hereafter more clearly see, to wait for God. The vision, then, is nothing else than an
‘ What is here said is very true; but the words are not the same in Hebrew. The first signifies delay, monn? rendered « linger” in Gen. xix. 16; xiii. 10. The other verb, 18", means, to put off, to postpone : and the sense is, that the vision will not be after the appointed time. So the two lines may be thus rendered :
If it will delay, wait for it, For coming it will come, it will not be postponed ;
or, be after, i. e. the appointed time. Dr. Wheeler, quoted by Newcome, gives the right idea, by the following paraphrase :
It shall not be later than its season.
Both Jerome and Murckius have found a grammatical difficulty in this verse from a mistake as to the gender of j\INM, vision; and they had been evidently led astray by the Septuagint ; in which the gender is changed, and the phrase, “ wait for it,” is rendered, “ wait for him,” dxéysiwov airay 5 and so as to what follows, “for he that cometh (2274z«v0s) shall come.” But rn is the masculine gender ; it is elsewhere connected with verbs in that gender. See 1 Sam. ii. 1; Ezek. xii. 22. Indeed the whole tenor of the passage admits not of any other construction. It is probable that this mistake made Husebius and Augustine to apply this verse to Christ, and some to Nebuchadnezzar, in a typical sense.—/d.
= 2): sl pa a ae
- OHAP. 11. 2,3. COMMENTARIES ON HABAKKUK. 67
admonition, which will be found in the next and the follow- ing verses. | He uses two words, to write and to explain ; which some pervert rather than rightly distinguish: for as the Prophets were wont to write, and also to set forth the summaries or the heads of their discourses, they think that it was a com- mand to Habakkuk to write, that he might leave on record to posterity what he had said; and then to publish what he taught as an edict, that it might be seen by the people passing by, not only for a day or for a few days. But I do not think that the Prophet speaks with so much refinement : I therefore consider that to write and to explain on tables mean the same thing. And what is added, that he may run who reads it, is to be understood as I have already explained it ; for God intended to set forth this declaration as memor- able and worthy of special notice. It was not usual with the Prophets to write in long and large characters ; but the Prophet mentions here something peculiar, because the declaration was worthy of being especially observed. What is similar to this is said in Isaiah viii. 1, ‘ Write on a table with a man’s pen.’ By a man’s pen is to be understood common writing, such as is comprehended by the rudest and the most ignorant. To the same purpose is what God bids here his servant Habakkuk to do. Write, he says— how? Not as Prophecies are wont to be written, for the Prophets set before the people the heads of their discourses; but write, he says, so that he who runs may read, and that though he may be inattentive, he may yet see what is writ- ten ; for the table itself will plainly show what it contains. i We now see that the Prophet commends, by a peculiar eulogy, what he immediately subjoins. Hence this passage ought to awaken all our powers, as God himself testifies that he announces what is worthy of being remembered: for he speaks not of a common truth; but his purpose was to reveal something great and unusually excellent ; as he bids it, as I have already said, to be written in large characters, so that those who run might read it. And by saying that the vision ts yet for a time, he shows, as I have briefly explained, what great reverence is due to
68 THE TWELVE MINOR PROPHETS. LECT. CIX.
heavenly truth. For to wish God to conform to our rule is extremely preposterous and unreasonable: and there is no place for faith, if we expect God to fulfil immediately what he promises. It is hence the trial of faith to acquiesce in God’s word, when its accomplishment does in no way appear. As then the Prophet teaches us, that the vision ws yet for a time, he reminds us that we have no faith, except we are satisfied with God’s word alone, and suspend our desires until the seasonable time comes, that which God himself has appointed. The vision, then, yet shall be. But we are inclined to reduce, as it were, to nothing the power of God, except he accomplishes what he has said: “ Yet, yet,” says the Prophet, “the vision shall be;’ that is, “Though God does not stretch forth his hand, still let what he has spoken be sufficient for you: let then the vision itself be enough for you; let it be deemed worthy of credit, so that the word of God may on its own account be believed; and let it not be tried according to the common rule; for men charge God with falsehood, except he immediately yields to their desires. Let then the vision itself be counted sufficiently solid and firm, until the suitable time. shall come.’ And the word TY, muod, ought to be noticed ; for the Prophet does not speak simply of time, but, as I have already said, he points out a certain and a preordained time. When men make an agreement, they on both sides fix the day: but it would be the highest presumption in us to require that God should appoint the day according to our will, It belongs, then, to him to appoint the times, and so to govern all things, that we may approve of whatever he does.
He afterwards says, And it will speak at the end, and tt will not lie. The same is the import of the expression, 7 will speak at the end ; that is, men are very perverse, if they wish God to close his mouth, and if they wish to deny faith to his word, except he instantly fulfils what he speaks. It will then speak; that is, let this liberty of speaking be allowed to God. And there is always an implied contrast between the voice of God and its accomplishment ; for we are to acquiesce in God’s word, though he may conceal his hand: though he may afford no proof of his power, yet the
a
CHAP. 11.2,3. | COMMENTARIES ON HABAKKUK. 69
Prophet commands this honour to be given to his word. The vision, then, will speak at the end.
He now expresses more clearly what he had before said of the preordained time ; and thus he meets the objections which Satan is wont to suggest to us: “ How long will that time be delayed? Thou indeed namest it as the preordained time ; but when will that day come?” “The Lord,” he says, “will speak at the end;” that is, “Though the Lord pro- tracts time, and though day after day we seem to live on vain promises, yet let God speak, that is, let him have this honour from you, and be ye persuaded that he is true, that he cannot disappoint you; and in the meantime wait for his power; wait, so that ye may yet remain quiet, resting on his word, and let all your thoughts be confined within this
_ stronghold—that it is enough that God has spoken. The
rest we shall defer until to-morrow.
PRAYER.
Grant, Almighty God, that as thou seest us labouring under so much weakness, yea, with our minds so blinded that our faith falters at the smallest perplexities, and almost fails altogether,— O grant that by the power of thy Spirit we may be raised up above this world, and learn more and more to renounce our own counsels, and so to come to thee, that we may stand fixed in our watch-tower, ever hoping, through thy power, for whatever thou hast promised to us, though thou shouldst not immediately make it manifest to us that thou hast faithfully spoken; and may we thus give full proof of our faith and patience, and proceed in the course of our warfare, until at length we ascend, above all watch- towers, into that blessed rest, where we shall no more watch with an attentive mind, but see, face to face, in thine image, whatever can be wished, and whatever is needful for our perfect happiness, through Christ our Lord. Amen.
Lecture One Mundred and Tenth.
Tue Prophet taught us yesterday, that we ought to allow God his right of speaking to us, and of sustaining us by his
70 THE TWELVE MINOR PROPHETS. LECT. CX,
own word, until the ripe time shall come, when he shall really fulfil what he has promised. Then an exhortation follows, added at the close of the verse—that we are to exercise patience; and the Apostle also, referring to this passage in Heb. x. 38, makes a similar application. He indeed quotes what we shall find in the next verse, ‘ The just by his faith shall live 7 but he had in view the whole context; and at the same time he reminds us of the Pro- phet’s object here in exalting the authority of God’s word. The exhortation, then, is briefly this—that though God may keep us in suspense, we yet ought not to cast away hope, for he knows when it is expedient for us that he should stretch forth his hand. And as there are two clauses, as I said yesterday, which seem at first sight to be inconsistent the one with the other, the Prophet very fitly joins them together, and considers them to be in perfect harmony ; for though God may appear to delay, yet he is not slower than what is necessary and expedient. Let us then be fully per- suaded that there is in God prudence and wisdom enough to assist us as soon as it may be needful. The Prophet now reminds us that it is no wonder if God seems to us to delay, for we are too hasty in our desires. Let therefore this fervour be restrained, so that we may subject our feelings to the providence and purpose of God. Let us now proceed—
4. Behold, his soul which is lifted 4. Ecce exaltatio, (vel, qui se munit, up is not upright in him: but the ut ali vertunt,) non recta est anima ejus just shall live by his faith. in ipso: justus autem in fide sua vivet.
This verse stands connected with the last, for the Prophet means to show that nothing is better than to rely on God’s word, how much soever may various temptations assault our souls. We hence see that nothing new is said here, but that the former doctrine is confirmed—that our salvation is rendered safe and certain through God’s promise alone, and that therefore we ought not to seek any other haven, where we might securely sustain all the onsets of Satan and of the world. But he sets the two clauses the one opposed to the other: every man who would fortify himself would ever be subject to various changes, and never attain a quiet mind;
HAP. I, 4. COMMENTARIES ON HABAKKUK. 71
then comes the other clause—that man cannot otherwise obtain rest than by faith.
But the former part is variously explained. Some inter- preters think the word mopy, ophle, to be a noun, and render
it elevation, which is not unsuitable ; and indeed I hesitate
not to regard this as its real meaning, for the Hebrews call a citadel Spy, ouphel, rightly deriving it from Spy, ophel, to ascend. What some others maintain, that it signifies to strengthen, is not well founded. Some again give this ex- planation—that the unbelieving seek a stronghold for them- selves, that they may fortify themselves ; and this makes but little difference as to the thing itself. But interpreters vary, and differ as to the meaning of the sentence ; for some
substitute the predicate for the subject, and the subject for
the predicate, and elicit this meaning from the Prophet's words—“ Every one whose mind is not at ease seeks a for- tress, where he may safely rest and strengthen himself ;” and others give this view—“ He who is proud, or who thinks himself well fortified, shall ever be of an unquiet mind.” And this latter meaning is what I approve, only that I re- tain the import of the word bby, ophle, as though it was said—“ where there is an elation of mind there is no tran- quillity.”
Let us see first what their view is who give the other ex- planation. They say that the unbelieving, being obstinate and perverted in their minds, ever seek where they may be in safety, for they are full of suspicions, and having no regard to God they resort to the world for those remedies, by which they may escape evils and dangers. This is their view. But the Prophet, as I have already said, does here, on the contrary, denounce punishment on the unbelieving, as though he had said—‘ This reward, which they have de- served, shall be repaid to them—that they shall always tor- ment themselves.” The contrast will thus be more obvious ; and when we say that God punishes the unbelieving, when he suffers them to be driven here and there, and also har- asses their minds with various tormenting thoughts, a more fruitful doctrine is elicited. When therefore the Prophet says that there is no calmness of mind possessed by those
72 THE TWELVE MINOR PROPHETS. LECT. CX.
who deem themselves well fortified, he intimates that they are their own executioners, for they seek for themselves many troubles, many sorrows, many anxieties, and contrive and mingle together many designs and purposes ; now they think of one thing, then they turn to another; for the He- brews say that the soul is made right when we acquiesce in a thing and continue in a tranquil state of mind; but when confused thoughts distract us, then they say that our soul is not right in us. We now perceive the real meaning of the Prophet.
Behold, he says: by this demonstrative particle he inti- mates that what he teaches us may be clearly seen if we attend to daily events. ‘Fhe meaning then is, that a proof of this fact exists evidently in the common life of men— that he who fortifies himself, and is also elated with self- confidence, never finds a tranquil haven, for some new sus- picion or fear ever disturbs his mind. Hence it comes that the soul entangles itself in various cares and anxieties. This is the reward, as I have said, which is allotted by God’s just judgment to the unbelieving; for God, as he testifies by Isaiah, offers to us rest ; and they who reject this invaluable benefit, freely offered to them by God, deserve that they should not only be tormented in one way, but be also har- assed by endless agitations, and that they should also vex and torment themselves. It is indeed true that he who is fortified may also acquiesce in God’s word; but the word ibys), ophle, refers to the state of the mind. Whosoever, then, swells with vain confidence, when he finds that he has many auxiliaries according to the flesh, shall ever be agitated, and will at length find that there is nowhere rest, except the mind recumbs on God’s grace alone. We now understand the import of this clause.
1 Most authors agree in the main with Calvin in his exposition of this clause. The whole verse is quoted by Paul in Heb. x. 38, nearly verbatim from the Septuagint; only he inverts the clauses, and leaves out the pro- noun “my,” connected with “faith.” But this clause, as quoted by him, is materially different from the Hebrew text as it now exists, though the chief difference relates to the word M25y, rendered elation, or pride, by Calvin and many others. Two MSS. give another reading; one has Mp, and the other, MY, which means to swoon, or to faint, or to fail.
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CHAP. IT. 4. COMMENTARIES ON HABAKKUK. 73
It follows, but the just shall live by his faith. The Pro- phet, I have no doubt, does here place faith in opposition to all those defences by which men so blind themselves as to neglect God, and to seek no aid from him. As men there- fore rely on what the earth affords, depending on their falla- cious supports, the Prophet here ascribes life to faith. But faith, as it is well known, and as we shall presently show more at large, depends on God alone. That we may then live by faith, the Prophet intimates that we must willingly give up all those defences which are wont to disappoint us.
This reading would essentially harmonize the passage, and the context evidently favours it, as well as the antithesis in the verse itself. As to the rest of the clause the meaning is same with the Septuagint version, as cited by Paul, though the words are different; and there are other ex- amples in which the apostle did not alter that version, though varying in words, when the sense was preserved. To say that man’s soul is not right in him amounts to the same thing as to say that God is not pleased with him. There is indeed one MS. which has °W53, “my soul,” and not “his soul ;” and then 77” is often rendered 2gsexs, to please, by the Septua- gint. See Num. xxiii. 27; 2 Chr. xxx. 4. There would in this case be a complete identity of words as well as of meaning.
What especially countenances these readings is, that the alteration would agree better with the preceding verse. There is an exhortation to wait for the vision, 7. e. its fulfilment. To refer to pride in this connexion seems not suitable; but to mention fainting or failing through unbelief is quite appropriate; and then as a contrast to this state of mind, the latter clause is added. Adopting the main alteration, npby instead of mbpy, (only a transposition of two letiers,) I would render the verse thus—
Behold the fainting! not right is his soul within him; But the righteous, by his faith shall he live.
The word for “ fainting ” is in the feminine gender, either on account of the word “soul” in what follows, or YS is understood, the “ man of faint- ing,” instances of which are adduced by Henderson on this verse, though he retains the word of the present text; as 725M ‘IN, “I am prayer,” in- stead of “ I am aman of prayer.” —Ps. cix. 4; see Jer. ]. 31, 32; Dan. ix. 23.
Now not only the antithesis is here complete, but the order also in which it oceurs corresponds with what is often the style of the Prophets; the first part of the first clause corresponds with the last part of the second, and the last of the former with the first of the latter; and not according to Dr. Henderson, who represents the clauses as regularly antithetic. See a similar instance in ch. i. 13, and also in the first verse of this chapter. The man who faints, and he who lives by faith, form the contrast ; and the addition “by faith” in the latter clause implies the fainting to be through want of faith, or through unbelief. Then the soul that is not right stands in contrast with the righteous, or the just in the second line. Thus every thing in the verse itself, and in its connexion with what precedes it, is in favour of what has been proposed. And Grotius and Newcome seemed disposed to adopt this reading.—Ed.
74 THE TWELVE MINOR PROPHETS. LECT, CX.
He then who finds that he is deprived of all protection, will live by his faith, provided he seeks in God alone what he wants, and leaving the world, fixes his mind on heaven.
As TDN, amunat, is in Hebrew truth, so some regard it as meaning integrity ; as though the Prophet had said, that the just man has more safety in his faithfulness and pure conscience, than there is to the children of this world in all those munitions in which they glory. But in this case they frigidly extenuate the Prophet’s declaration ; for they un- derstand not what that righteousness of faith is from which our salvation proceeds. It is indeed certain that the Pro- phet understands by the word FJVON, amunat, that faith which strips us of all arrogance, and leads us naked and . needy to God, that we may seek salvation from him alone, which would otherwise be far removed from us.
Now many confine the first part to Nebuchadnezzar, but this is not suitable. The Prophet indeed speaks to the end of the chapter of Babylon and its ruin; but here he makes a distinction between the children of God, who cast all their cares on him, and the unbelieving, who cannot go forth be- yond the world, where they seek to be made secure, and gather hence their defences in which they confide. And this is especially worthy of being observed, for it helps us much to understand the meaning of the Prophet; if this part—* Behold the proud, his soul is not right in him,” be applied to Nebuchadnezzar, the other part will lose much of its import; but if we consider that the Prophet, as it were, in these two tablets, shows what it is to glory in our own powers or in earthly aids, then what it is to repose on God alone will appear much more clear, and this truth will with more force penetrate into our minds ; for we know how much such comparisons illustrate a subject which would be other- wise obscure or less evident. For if the Prophet had only declared that our faith is the cause of life and salvation, it might indeed be understood; but as we are disposed to en- tertain worldly hopes, the former truth would not have been sufficient to correct this evil, and to free our minds from all vain confidence. But when he affirms that all the unbeliey- ing are deceived, while they fortify or elate themselves, be-
CHAP. IT. +. COMMENTARIES ON HABAKKUK. 75
cause God will ever confound them, and that though no one disturbs them outwardly, they will yet be their own tormen- tors, as they have nothing that is right, nothing that is certain ; when therefore all this is said to us, it is as though God drew us forcibly to himself, while seeing us deluded by the allurements of Satan, and seeing us too inclined to be taken with deceptions, which would at length lead us to destruction.
We now, then, perceive why Habakkuk has put these two things in opposition the one to the other—that the defences of this world are not only evanescent, but also bring always with them many tormenting fears—and then, that the just lives by his faith. And hence also is found a confirmation of what I have already touched upon, that faith is not to be taken here for man’s integrity, but for that faith which sets man before God emptied of all good things, so that he seeks what he needs from his gratuitous goodness: for all the unbelieving try to fortify themselves; and thus they strengthen themselves, thinking that anything in which they trust is sufficient for them. But what does the just do? He brings nothing before God except faith: then he brings nothing of his own, because faith borrows, as it were, through favour, what is not in man’s possession. He, then, who lives by faith, has no life in himself; but because he wants it, he flies for it to God alone. The Prophet also puts the verb in the future tense, in order to show the perpetuity of this life: for the unbelieving glory in a shadowy life; but the Lord will at last discover their folly, and they themselves shall really know that they have been deceived. But as God never disappoints the hope of his people, the Prophet promises here a perpetual life to the faithful.
Let us now come to Paul, who has applied the Prophet’s testimony for the purpose of teaching us that salvation is not by works, but by the mercy of God alone, and therefore by faith. Paul seems to have misapplied the Prophet’s words, and to have used them beyond what they import ; for the Prophet speaks here of the state of the present life, and he has not previously spoken of the celestial life, but exhorted, as we have seen, the faithful to patience, and at the same
76 THE TWELVE MINOR PROPHETS. LECT. CX.
time testified that God would be their deliverer ; and now he adds, the just shall live by faith, though he may be desti- tute of all help, and though he may be exposed to all the assaults of fortune, and of the wicked, and of the devil. What has this to do, some one may say, with the eternal salvation of the soul? It seems, then, that Paul has with too much refinement introduced this testimony into his dis- cussion respecting gratuitous justification by faith. But this principle ought ever to be remembered—that whatever benefits the Lord confers on the faithful in this life, are intended to confirm them in the hope of the eternal inheri- tance ; for however liberally God may deal with us, our con- dition would yet be indeed miserable, were our hope confined to this earthly life. As God then would raise up our minds to the hopes of eternal salvation whenever he aids us in this world, and declares himself to be our Father; hence; when the Prophet says that the faithful shall live, he certainly does not confine this life to so narrow limits, that God will only defend us for a day or two, or for a few years; but he proceeds much farther, and says, that we shall be made really and truly happy; for though this whole world may perish or be exposed to various changes, yet the faithful shall continue in permanent and real safety. Hence, when Habakkuk promises life in future to the faithful, he no doubt overleaps the boundaries of this world, and sets before the faithful a better life than that which they have here, which is accompanied with many sorrows, and proves itself by its shortness to be unworthy of being much desired.
We now perceive that Paul wisely and suitably accommo- dates to his subject the Prophet’s words—that the just lives by faith; for there is no salvation’ for the soul except through God’s mercy.
Quoting this place in Rom. i. 17, he says that the right- eousness of God is in the Gospel revealed from faith to faith, and then adds, “As it is written, The just shall. live by faith.’ Paul very rightly connects these things together— that righteousness is made known in the Gospel—and that it comes to us by faith only ; for he there contends that men cannot obtain righteousness by the law, or by the works
es CC Pins
CHAP. II. 4. COMMENTARIES ON HABAKKUK. 77
of the law ; it follows that it is revealed in the Gospel alone: how does he prove this?’ By the testimony of the Prophet Habakkuk—“ If by faith the just lives, then he is just by faith ; if he is just by faith, then he is not so by the works of the law.” And Paul assumes this principle, to which I have before referred—that men are emptied of all works, when they produce their faith before God: for as long as man possesses anything of his own, he does not please God by faith alone, but also by his own worthiness.
If then faith alone obtains grace, the law must necessarily be relinquished, as the apostle also explains more clearly in the third chapter of the Epistle to the Galatians: ‘ That righteousness, he says, ‘is not by the works of the law, is evident ; for it is written, The just shall live by faith, and the law is not of faith. Paul assumes that these, even faith and law, are contrary, the one to the other; contrary as to the work of justifying. The law indeed agrees with the gospel ; nay, it contains in itself the gospel. And Paul has solved this question in the first chapter of the Epistle to the Romans, by saying, that the law cannot assist us to attain righteousness, but that it is offered to us in the gospel, and that it receives a testimony from the law and the Pro- phets. Though then there is a complete concord between the law and the gospel, as God, who is not inconsistent with himself, is the author of both; yet as to justification, the law accords not with the gospel, any more than light with darkness: for the law promises life to those who serve God; and the promise is conditional, dependent on the merits of works. The gospel also does indeed promise righteousness under condition ; but it has no respect to the merits of works. What then? It is only this, that they who are condemned and lost are to embrace the favour offered to them in Christ.
We now then see how, by the testimony of our Prophet, Paul rightly confirms his own doctrine, that eternal salva- tion is to be attained by faith only ; for we are destitute of all merits by works, and are constrained to stand naked and needy before God ; and then the Lord justifies us freely.
But that this may be more evident, let us first consider
78 THE TWELVE MINOR PROPHETS. LECT. CX.
why men must come altogether naked before God ; for were there any worthiness in them, the Lord would by no means deprive them of such an honour. Why then does the Lord jus- tify us freely, except that he may thereby appear just? He has indeed no need of this glory, as though he could not himself be glorified except by doing wrong to men. But we obtain righteousness by faith alone for this reason, because God finds nothing in us which he can approve, or what may avail to obtain righteousness. Since it is so, we then see that to be true which the Holy Spirit everywhere declares respect- ing the character of men. Men indeed glory in a foolish conceit as to their own righteousness: but all philosophic virtues, as they call them, which men think they possess through free-will, are mere fumes; nay, they are the delu- sions of the devil, by which he bewitches the minds of men, so that they come not to God, but, on the contrary, precipi- tate themselves into the lowest deep, where they seek to exalt themselves beyond measure. However this may be, let us be fully convinced, that in man there is not even a particle either of rectitude or of righteousness ; and that whatever men may try to do of themselves, is an abomina- tion before God. ‘This is one thing.
Now after God has stretched forth his hand to his elect, it is still necessary that they should confess their own want and nakedness, as to justification; for though they have been regenerated by the Spirit of God, yet in many things they are deficient, and thus in innumerable ways they be- come exposed to eternal death in the sight of God; so that they have in themselves no righteousness. The Papists differ from us in the first place, imagining as they do, that there are certain preparations necessary ; for that false notion about free-will cannot be eradicated from their hearts. As then they will have man to be endued with free-will, they always connect with it some power, as though they could obtain grace by their own doings. They indeed confess that man of himself can do nothing, except by the helping grace of God; but in the meantime they blend, as I have said, their own fictitious preparations. Others confess, that until God anticipates us by his grace, there is no power whatever
a
CHAP. IL. 4. COMMENTARIES ON HABAKKUK. 79
in free-will ; but afterwards they suppose that free-will con- curs with God’s grace, as it would be by itself inefficient, except received by our consent. Thus they always reserve for men some worthiness ; but a greater difference exists as to the second subject: for after we have been regenerated through God’s grace, the Papists imagine that we are justified by the merits of works. They confess, that until God anti- cipates us by his grace, we are condemned and cannot attain salvation except through the assisting grace of God ; but as soon as God works in us, we are then, they say, able to attain
_righteousness by our own works.
But we object and say, that the faithful, after having been regenerated by the Spirit of God, do not fulfil the law: they allow this to be true, but say that they might if they would, for that God has commanded nothing which is above what men are capable of doing. And this also is a most pernicious error. They are at the same time forced to confess, that experience itself teaches us that no man is wholly free from sin: then some guilt always remains. But they say, that if we kept half the law, we could obtain righteousness by that half. Hence, if one by adultery offended God and thus becomes exposed to eternal death, and yet abstains from theft, he is just, they say, because he is no thief. He is an adulterer, it is true; but he is yet just in part, because he keeps a part of the law ; and they call this partial righteous- ness. But God has not promised salvation to men, except they fully and really fulfil whatever he has commanded in his law. For it is not said, “He that fulfils a part of the law shall live ;’ but he who shall do these things shall live in them. Moses does not point out two or three command- ments, but includes the whole law (Lev. xviii. 5.) There is also a declaration made by James, ‘ He who has forbidden to commit adultery, has also forbidden to steal: whosoever then transgresses the law in one particular, is a transgressor of the whole law’ (James ii. 8, 11): he is then excluded from any hope of righteousness. We hence see that the Papists are most grossly mistaken, who imagine, that men, when they keep the law only in part, are just.
Were there indeed any one found who strictly kept God’s
80 THE TWELVE MINOR PROPHETS. LECT. CX.
law, he could not be counted just, except by virtue of a promise. And here also the Papists stumble, and are at the same time inconsistent with themselves ; for they con- fess that merits do not obtain righteousness for men by their own intrinsic worth, but only by the covenant of the law. But as soon as they have said this, they immediately forget themselves, and say what is contrary, like men ecar- ried away by passion. Were then the Papists to join to- gether these two things—that there is no righteousness except by covenant, and that there is a partial righteousness —they would see that they are inconsistent: for where is this partial righteousness? If we are not righteous except according to the covenant of the law, then we are not righteous except through a full and perfect observance of the law. This is certain.
They go astray still more grievously as to the remission of sins ; for as it is well known, they obtrude their own satis- factions, and thus seek to expiate the sins of men by their own merits, as though the sacrifice of Christ was not sufli- cient for that purpose. Hence it is that they will not allow that we are gratuitously justified by faith ; for they cannot be brought to acknowledge a free remission of sins; and except the remission of sins be gratuitous, we must confess that righteousness is not by faith alone, but also by merits. But the whole Scripture proves that expiation is nowhere else to be sought, except through the sacrifice of Christ alone. This error, then, of the Papists is extremely gross and false. They further err in pleading for the merits of works ; for they boast of their own inventions, the works of supererogation, or as they call them, satisfactions. And these meritorious works, under the Papacy, are gross errors and worthless superstitions, and yet they toil in them and macerate themselves, nay, they almost wear out themselves. If they mutter many short prayers, if they run to altars and to various churches, if they buy masses, in a word, if they accumulate all these fictitious acts of worship, they think that they merit righteousness before God. Thus they forget their own saying, that righteousness is by covenant ; for if it be by covenant, it is certain that God does not promise
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OHAP. IT. 4. COMMENTARIES ON HABAKKUK. 81
it to fictitious works, which men of themselves invent and contrive. It then follows, that what men bring to God, devised by themselves, cannot do anything towards the at- tainment of righteousness.
There is also another error which must be noticed, for in good works they perceive not those blemishes which justly displease God, so that our works might be deservedly con- demned were they strictly examined and tried. The Papists rightly say, that we are not justified by the intrinsic worthi- ness of works, but afterwards they do not consider how im- perfect our works are, for no work proceeds from mortal man which can fully answer to what God’s covenant requires. How so? Forno work proceeds from the perfect love of God, and where the perfect love of God does not exist, there is corruption there. It hence follows, that all our works are polluted before God ; for they flow not except from the im- pure fountain of the heart. Were any to object and say, that the hearts of men are cleansed by the regeneration of the Spirit, we allow this; but at the same time much filth always remains in our hearts, and it ought to be sufficient for us to know that nothing is pure and genuine before God except where the perfect love of him exists.
As, then, the Papists are blind to all these things, it is no wonder that they with so much hostility contend with us about righteousness, and can by no means allow that the righteousness of faith is gratuitous, for from the beginning this figment about free-will has been resorted to—‘ if men of themselves come to God, then they are not freely justi- fied.” They, then, as I have said, imagine a partial right- eousness, they suppose the deficiency to be made up by satisfactions, they have also, as they say, their devotions, that is, their own contrived modes of worship. Thus it comes, that they ever persuade themselves that the right- eousness of man, at least in part, is made up by himself or by works. They indeed allow that we are justified by faith, but when it is added, by faith alone, then they begin to be furious ; but they consider not that righteousness, if obtained by faith, cannot be by works, for Paul, as I have shown above, reasons from the contrary, when he says, that right-
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82 THE TWELVE MINOR PROPHETS. LECT, CXI.
eousness, if it be by the works of the law, is not by faith, for faith, as it las been said, strips man of everything, that he may seek of God what he needs. But the Papists, though they think that man has not enough for himself, do not yet acknowledge that he is so needy and miscrable, that righteousness must be sought in God alone. But yet suffi- ciently clear is the doctrine of Paul, and if Paul had never spoken, reason itself is sufficient to convince us that men cannot be justified by faith until they cast away every con- fidence in their own works, for if righteousness be of faith, then it is of grace alone, and if by grace alone, then it can- not be by works. It is wholly puerile in the Papists to think, that it is partly by grace and partly by the merits of works ; for as salvation cannot be divided, so righteousness cannot be divided, by which we attain salvation itself. As, then, faith acquires for us favour before God, and by this favour we are counted just, so all works must necessarily fall to the ground, when righteousness is ascribed to faith.
PRAYER.
Grant, Almighty God, that as the corruption of our flesh ever leads us to pride and yain confidence, we may be illuminated by thy word, so as to understand how great and how grievous is our poverty, and be thus taught wholly to deny ourselves, and so to present ourselves naked before thee, that we may not hope for righteousness or for salvation from any other source than from thy mercy alone, nor seek any rest but only in Christ; and may we cleave to thee by the sacred and inviolable bond of faith, that we may boldly despise all those empty boastings by which the un- godly exult over us, and that we may also so cast ourselves down in true humility, that thereby we may be carried upward above all heavens, and become partakers of that eternal life which thine only-begotten Son has purchased for us by his own blood. Amen.
Lecture One Mundred and Eleventh.
We yesterday compared this passage of Habakkuk with the interpretation of Paul, who draws this inference, that we are justified by faith without the works of the law, be- cause the Prophet teaches us that we are to live by faith,
CHAP. II. 4. COMMENTARIES ON HABAKKUK. 83
for the way of life and of righteousness is the same, inas- much as life is not to be otherwise sought by us than through the paternal favour of God. This then is our life— to be united to God; but this union with God cannot be hoped for by us while he imputes sins to us ; foras he is just and cannot deny himself, iniquity must be ever hated by him. Then as long as he regards us as sinners, he must necessarily hold us as hateful to him. Where the hatred of God is, there is death and ruin. It then follows, that we can have no hope of life until we be reconciled to God, and there is no other way by which God can restore us to favour, but by regarding and counting us as just. It hence follows, that Paul reasons correctly, when he leads us from life to righteousness ; for they are two things which are connected and inseparable.
Hence the error of the Papists comes to light, who think that to be justified is nothing else but to be renewed in righteousness, in order that we may lead a pious and a holy life. Hence their righteousness is a quality. But Paul’s view is very different, for he connects our justification and salvation together, inasmuch as God cannot be propitious to us without being reconciled tous. And how is this done ? even by not imputing to us our sins. Hence they speak correctly and truly express what the Holy Spirit everywhere teaches us, who call it imputative righteousness, for they thus show that it is not a quality, but, on the contrary, a relative righteousness, and therefore we said yesterday that he who lives by faith derives life from another, and that every one who is just by faith, is just through what is not in himself, even through the gratuitous mercy of God.
We now then see how suitably Paul joins righteousness with life, and adduces the Prophet’s testimony to prove gra- tuitous justification, who affirms that we are to live by faith. But it is no wonder that the Papists go in so many ways astray in this instance, for they even differ with us in the meaning of the word faith. Hence it is that they so obsti- nately deny that we are justified by faith alone. They are forced, as we have said yesterday, to admit the righteous- ness of faith ; but the exclusive particle they cannot endure ;
84 | THE TWELVE MINOR PROPHETS. LECT. OXI.
for they imagine that it isa moulded faith that justifies, and this moulded or formed faith is piety, or the fear of God. And by calling faith unformed they seem to think that we can embrace the promises of God without the fruit of re- generation, which is very absurd, as though faith were not the peculiar gift of the Spirit, and a pledge of our adoption. But these are principles of which the Papists are wholly ignorant ; for they are given up to a reprobate mind, so that they stumble at the very first elements of religion.
But it is sufficient for us, in order to understand this pas- sage, to know that we live by faith ; for our life is a shadow or a passing cloud; and hence our only remedy is to seek life from God alone. And how does God communicate this life to us? even by gratuitous promises which we embrace by faith ; hence salvation is by faith. Now, salvation cannot be ascribed to faith and to works too; for faith refers the praise for life and salvation to God alone, and works show that something is due to man. Faith, then, as to justifica- tion, entirely excludes all works, so that they come to no account before God; and hence I have said that salvation is by faith ; for we are accepted of God by gratuitous remission of sins. The union of God with us is true and real salvation ; but no one can be united to God without righteousness, and there is found in us no righteousness ; hence God himself
freely imputes it to us; and as we are justified freely, so our
salvation is said to be gratuitous.
I will not now repeat what may be said of justification by faith ; for it is better to proceed with the Prophet’s subject, only it may be necessary to add two things to what has been said. The Prophet testified to the men of his age that salvation is by faith; it then follows that they had regard to Christ ; for without relying on a mediator they could not have trusted in God. For as our righteousness is said to be the remission of sins, so a sacrifice must necessarily inter- vene, by which God is pacified, so as not to impute our sins. They had indeed their sacrifices according to the law; but these were to direct their minds to Christ ; for they were by no means acceptable to God, except through that Mediator on whom our faith at this day is founded. There is also another
ee —
a
OHAP. II. 5. COMMENTARIES ON HABAKKUK. 85
thing: the Prophet, by distinctly expressing that the just live by faith, clearly shows, that through the whole course of this life we cannot be deemed just in any other way than by a gratuitous imputation. He does not say that the children of Adam, born in a state exposed to eternal death, do re- cover life by faith; but that the just, who are now endued with the true fear of God, live by faith; and thus refuted is the romance about initial justification. Let us now then proceed—
' 5. Yea also, because he trans- 5. Quanto magis (vel etiam certé) vino gresseth by wine, he is a proud transgrediens vir superbus, et_non habi- man, neither keepeth at home, tabit, qui dilatat quasi sepulchrum ani- who enlargeth his desire as hell, mam suam, et est similis morti, (ipse quasi and is as death, and cannot be mors, ad verbum,) et non satiabitur (non satisfied, but gathereth unto him - satiatur, significat actum continuum.) et all nations, and heapeth unto colliget ad se omnes gentes, et coacerva- him all people. bit ad se omnes populos.
The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by recumbing on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgment he speaks not only of the king, but includes also that tyranni- cal empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God’s vengeance, by which they were to be brought to nothing, was nigh at hand. What- ever therefore the Prophet subjoins to the end of the chap- ter tends to confirm his doctrine, which we have already explained—that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle—that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith ; we might indeed be a hundred times deceived ; for
86 THE TWELVE MINOR PROPHETS. LECT. CXT.
experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Hence the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judg- ment on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet.
As to the words, these two particles, °3 °N, aph ki, when joined together, amplify the meaning; and some render them—‘“ how much more ;” others take them as a simple affirmative, and render them “truly.” I approve of a middle course, and render them “ yea, truly ;” (Htiam certé ;) and they are so taken as I think, in Gen. iii: 1, Satan thus asked the woman—yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain, —‘ How comes it that God should interdict the eating of the fruit ? yea, is it so truly? can it be so? So it is in this place, yea, truly, says the Prophet. That it is an amplifi- cation may be gathered from the context. He had said be- fore that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step— that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon them- selves, can they escape the judgment of God? Far less bear- able is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,—“ Yea, truly, he who in his pride is like a drunken man, and restrains not himself, and who is even like to wild beasts or to the grave, devouring what-
OHAP. II. 5. COMMENTARIES ON HABAKKUK. 87
ever meets them—he surely will not at length be endured by God.” Vengeance, then, is nigh to all the proud, who are cruelly furious, passing all bounds and without any fear.
But interpreters differ as to the import of the words which follow. Some render A)2, bugad, to deceive, and it means so in some places ; and they render the clause thus—“ Wine deceives a proud man, and he will not dwell.” This is in- deed true, but the meaning is strained; I therefore prefer to follow the commonly received interpretation—that the proud man transgresses as it were through wine. At the same time I do not agree with others as to the expression “ trans- gressing as through wine.” Some give this version—“ Man addicted to wine or to drunkenness transgresses ;” and then they add—“ a proud man will not inhabit ;” but they pervert the sentence, and mangle the words of the Prophet ; for his words are—By wine transgressing the proud man: he does not say that a man addicted to wine transgresses; but he compares the proud to drunken men, who, forgetting all reason and shame, abandon themselves unto all that is dis- graceful; for the drunken distinguishes nothing, and becomes like a brute animal, so that he shuns nothing that is base and unbecoming. This is the reason why the Prophet com- pares proud men to the drunken, who transgress through wine, that is, who observe no moderation, but indulge them- selves in excesses. We now then understand the real mean- ing of the Prophet, which many have not perceived.'
‘ Though the general meaning of the beginning of this verse is what most critics agree in, yet the construction is difficult. The only difference as to the meaning is, whether the proud man is said to be given to wine, or is compared to such an one, or to wine itself. Mewcome takes the first, and gives this version—
Moreover, as a mighty man transgresseth through wine, He is proud, and remaineth not at rest.
Henderson, agreeing with G'rotius and Mede, takes the latter sense, and
renders the lines as follows :— Moreover wine is treacherous ; The haughty man stayeth not at home.
This is rather a paraphrase than a version; but this is the meaning of which the words are most capable. The two first particles need not be connected according to what Calvin proposes. Then the distich may be thus rendered—
And truly, as wine is treacherous, So is the proud man, and he will not rest,
88 THE TWELVE MINOR PROPHETS. LECT. CXI.
As to the word inhabiting I take it in a metaphorical sense, as signifying to rest or to continue in the same place. The drunken are borne along by a certain excitement; so they do not restrain themselves, for they have no power over their feet or their hands: but as wine excites them, so they ramble here and there like insane persons. As then such an unruly temper lays hold on and bewilders drunken men, so the Prophet very aptly says that the proud man never rests.
And the reason follows, (provided the meaning be ap- proved,) because he enlarges as the grave his soul he is like to death. This is then the insatiableness which he had men- tioned—that the proud cannot be satisfied, and therefore include heaven and earth and sea within the compass of their desires. Since then they thus run here and there, it is no wonder that the Prophet says that they do not rest. He enlarges then as the grave his soul; and then he adds—he heaps together, or congregates, or collects to himself all na- tions, and accumulates to himself all people; that is, the proud man keeps within no moderate limits; for though he were able to make one heap of all nations, he would yet think that not enough, like Alexander, who wept because he had not then enjoyed the empire of the whole world; and had he enjoyed it his tears would not have been dried ; for he had heard that, according to the opinion of Democri- tus, there were many worlds. What did he mean? even this—‘“ Were I to obtain the empire of the world, I should
Then follows a delineation of his character—
Because he enlarges as the grave his desire, And he is like death and cannot be satisfied ; For he gathers to himself all the nations, And collects to himself all the people.
As to wine being treacherous, see Prov. xxx. 1. Wine is pleasant to the taste and inviting in its colour, but degrading, when taken immoderately, in its effects; so a proud and arrogant man is at first glittering and plaus- ible, and splendid in his appearance, but afterwards cruel and oppressive. This seems to be the most obvious similitude, as contained in the passage.
Parkhurst renders the two first lines as follows—
Yea, as when wine deceiveth a man, So he is proud, and is not at rest.
He interprets “ proud,” as meaning “intoxicated with power and do-
minion,” and refers to Dan. iv. 30.—£d,
CHAP. II. 6. COMMENTARIES ON HABAKKUK. 89
still be poor; for if there are more worlds I should still wish to devour them all.” These proud men surpass every kind of drunkenness.
We now apprehend the meaning of the words ; and though they contain a general truth, yet the Prophet no doubt applies them to the king of Babylon and to all the Chaldeans ; for as it has been said, he includes the whole nation. He shows then here, that the Chaldeans were much worse and less excusable than those who with great fierceness elated them- selves, for their rage carried them farther, as they wished to swallow up the whole world. But in order to express this more fully, he says that they were like drunken men; and he no doubt indirectly derides here the counsels of princes, who think themselves to be very wise, when either by deceit they oppress their neighbours, or by artful means seize for themselves on the lands of others, or by some contrivance, or even by force of arms, take possession of them. As princes take wonderful delight in their iniquities, so the Prophet says that they are like drunken men who transgress by wine, that is, who are completely overcome by excessive drinking ; and at the same time he shows the cause of this drunkenness by mentioning the words “1° 2), “ proud man.” As then they are proud, so all their crafts are like the freaks of drunkenness, that is, furious, as when a man is deprived of reason by wine. Having thus spoken of the Babylonians he immediately adds—
6. Shall not all these take 6. Annon ipsi omnes super eum parabolam up a parable against him, (vel apophthegma) tollent ? et dicterium and a taunting proverb genigmaticum (vel enigmatum; alii MYDD against him, and say, Woeto yertunt interpretationem; sed dicemus de him that increaseth that yocibus) ei (vel super eum,) et dicet, Ve qui which is not his! how long? ultiplicat non sua (vel ex non suis, gui sese and to him that ladeth him- /oewpletat ex alieno); quousque? et qui accu- self with thick clay. mulat (vel aggravat) super se densum lutum.
Now at length the Prophet denounces punishment on the Babylonian king and the Chaldeans; for the Lord would render them a sport to all. But some think that a punish- ment is also expressed in the preceding verse, such as awaits violent robbers, who devour the whole world. But I, on the
90 THE TWELVE MINOR PROPHETS, LECT. OXI.
contrary, think that the Prophet spoke before of proud cru- elty, and simply showed what a destructive evil it is, being an insatiable cupidity ; and now, as I have stated, he comes to its punishment ; and he says first, that all the people who had been collected as it were into a heap, would take up a parable or a taunt, in order to scoff at the king of Babylon. When therefore the Chaldeans should possess the empire of almost the whole world, and subject to their power all their neighbouring nations, all these would at length take up against them parables and taunts; and what would be said everywhere would be this—Woe to him who increases and enriches himself by things not his own. How long? that is, Is this to be perpetual? All then who thus increase them- selves heap on themselves thick clay, by which they shall at last be overthrown.
With regard to the words, by, meshil, is a short saying or a pithy sentence, and worthy to be remembered, as we have noticed elsewhere. Some render it parable. As to the word FX", melitse, it probably signifies a scoff or a, taunt, by which any one is reproved; for it comes from b, luts, which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter
59, melits ; and hence some render yy" >, melitse, inter- pretation ; but it is not suitable to this passage; for the Prophet speaks here of taunts that would be cast against the king of Babylon. For as he had as with an open mouth swallowed up all, so also all would eagerly prick him with their goads, and disdainfully deride him. The word he afterwards adds MN, chidut, is to be read, I have no doubt, in the genitive case.’ I therefore do not approve of adding
1This can hardly be allowed; for in this case the final letter of the
previous word must have been Mand not 7. It is a word evidently in apposition, designating the character of the proverb and the taunt, they being enigmas, conveyed in a highly figurative language. ‘The whole verse may be thus rendered—
Shall not these, all of them,
Raise against him a proverb and a taunt—
Enigmas for him ;
Yea, say will every one—
« Woe to him who multiplies what is not his own! how long!
1”
* And to him who accumulates on himself thick clay!
OE OV
CHAP. II. 6. COMMENTARIES ON HABAKKUK. 91
a copulative, as many do, and read thus—“a taunt and an enigma.” This word comes from the verb TIM, chud, which is to speak enigmatically ; hence MIWN, chidut, are enigmas, or metaphors, or obscure sentences ; and we know that when we wish to touch a man to the quick, there is more sharpness when we use an obscure word, which con- tains a metaphor or ambiguity, or something of this kind. It is not therefore without reason that the Prophet calls taunts, enigmas, NN, chidut, that is, obscure words, which bite or prick men sharply, as it were with goads. Hence in all scoffs a figurative language ought to be used; and except the expression be ambiguous or alliterative, or, in short, contain such metaphors as it is not necessary to re- cite here, there would be in it no beauty, no aptness. When therefore men wish to form biting taunts, they obscure what might be plainly said by some indirect metaphor; and this is the reason why the Prophet speaks here of a taunt that is enigmatical, for it is on that account more severe.
And he shall say. There is a change of number in this verb, but it does not obscure the sense.’ The particle ‘7 may be rendered “ woe ;” or it may be an exclamation, as when one is attracted by some particular sight, ¢ac¢a or sus ; and so it is taken often by the Hebrews, and the context seems to favour this meaning, for “ woe’ would be frigid. When the Prophets pronounce a curse on the wicked, it is no doubt a dreadful threat; but what is found here is a taunt, by which the whole world would deride those haughty tyrants who thought that they ought to have been wor- shipped as gods. Ho! they say, where is he who multiplies himself by what belangs to another? and then, How long
To render the last word O°MAY, (or BO'O AY, apart, as given by ten MSS.,) “ pledges,” as it is done by Newcome and Henderson, does not comport at all with the rest of the passage. The Septuagint favour the common explanation, and also the Vulgate, and most commentators.—Ed.
‘It is rendered impersonally by Jerome “et dicetur—and it shall be said.” Junius introduces a question, and supposes the just, who lives by faith to be referred to—* And shall not he, 7. ¢. the just, say?” But Mar- ckius considers that God is the speaker—“ And he, i. e. God, shall say.” But the most obvious construction is, that each one of the nations previ- ously mentioned is introduced as speaking—*“ Unusquisque illorum—every one of them,” is understood, says Piscator.—Ed.
92 THE TWELVE MINOR PROPHETS. LECT. CXI.
is this to be? even such accumulate on themselves thick clay ; that is, they sink themselves in deep caverns, and heap on themselves mountains, by which they become overwhelmed. We now understand the meaning of the Prophet’s words.
What seems here to be the singing of triumph before the victory is no matter of wonder; for our faith, as it is well known, depends not on the judgment of the flesh, nor re- gards what is openly evident; but it is a vision of hidden things, as it is called in Heb. xi. 1, and the substance of things not seen. As then the firmness of faith is the same, though what it apprehends is remote, and as faith ceases not to see things hidden,—for through the mirror of God’s word it ascends above heaven and earth, and penetrates into the spiritual kingdom of God,—as faith, then, possesses a view so distant, it is not to be wondered that the Prophet here boldly triumphs over the Babylonians, and now pre- scribes a derisive song for all nations, that the proud, who had previously with so much cruelty exalted themselves, might be scoffed at and derided.
But were any to ask, whether it be right to assail even the wicked with scoffs and railleries, the question is unsuit- able here ; for the Prophet does not here refer to what is lawful for the faithful to do, but speaks only of what is commonly done by men: and we know that it is almost na- tural to men, that when those whom they had feared and dared not to blame as long as they were in power, are over- thrown, they break forth against them not only with many complaints and accusations, but also with wanton rudeness. As, then, it usually happens, that all triumph over fallen tyrants, and throw forth their taunts, and all seek in this way to bite, the Prophet describes this regular course of things. It is not, however, to be doubted, but that he com- posed this song according to the nature of the case, when he says, that they were men who multiplied their own by what belonged to others; that is, that they gathered the wealth of others. It is indeed true, that many things are commonly spread abroad, for which there is no reason nor justice ; but as some principles of equity and justice remain in the hearts of men, the consent of all nations is as it were
CHAP. Ir. 6. COMMENTARIES ON HABAKKUK. 93
the voice ‘of nature, or the testimony of that equity which is engraven on the hearts of men, and which they can never obliterate. Such is the reason for this saying ; for Habakkuk, by introducing the people as the speakers, propounded, as it were, the common law of nature, in which all agree; and that is,—that whosoever enriches himself by another’s wealth, shall at length fall, and that when one accumulates great riches, these will become like a heap to cover and overwhelm him. And if any one of us will consult his own mind, he will find that this is engraven on his very nature.
How, then, does it happen, that many should yet labour to get for themselves the wealth of others, and strive for nothing else through their whole life, but to spoil others that they may enrich themselves? It hence appears that men’s minds are deprived of reason by sottishness, whenever they thus addict themselves to unjust gain, or when they give themselves loose reins to commit frauds, robberies, and plunders. And thus we perceive that the Prophet had not without reason represented all the proud and the cruel as drunken.
Then follow the words, WI"TY, od-mati, how long? This also is the dictate of nature ; th@t is, that an end will some time be to unjust plunders, though God may not imme- diately check plunderers and wicked men, who proceed and effect their purposes by force and slaughters, and frauds and evil-doings. In the mean time the Prophet also intimates, that tyrants and their cruelty cannot be endured without great weariness and sorrow; for indignity on account of evil deeds kindles within the breasts of all, so that they be- come wearied when they see that wicked men are not soon restrained. Hence almost the whole world sound forth these words, How long, how long? When any one disturbs the whole world by his ambition and avarice, or everywhere commits plunders, or oppresses miserable nations,—when he distresses the innocent, all cry out, How long? And this ery, proceeding as it does from the feeling of nature and the dictate of justice, is at length heard by the Lord. For how comes it that all, being touched with weariness, cry out, How long? except that they know that this confusion of
94 THE TWELVE MINOR PROPHETS. LECT. CXI.
order and justice is not to be endured? And this feeling, is it not implanted in us by the Lord? It is then the same as though God heard himself, when he hears the cries and groanings of those who cannot bear injustice.
But let us in the meantime see that no one of us should | have to say the same thing to himself, which he brings for- ward against others. For when any avaricious man pro- ceeds through right or wrong, as they say, when an ambitious man, by unfair means, advances himself, we instantly cry, How long? and when any tyrant violently oppresses helpless | men, we always say, How long? Though every one says this as to others, yet no one as to himself. Let us therefore take heed that, when we reprove injustice in others, we come without delay to ourselves, and be impartial judges. Self- love so blinds us, that we seek to absolve ourselves from that fault which we freely condemn in others. In general things men are always more correct in their judgment, that is, in matters in which they themselves are not concerned ; but as soon as they come to themselves, they become blind, and all rectitude vanishes, and all judgment is gone. Let us then know, that this song is set forth here by the Prophet, drawn, as it were, from the common feeling of nature, in order that every one of us may put a restraint on himself when he discharges the office of a judge in condemning others, and that he may also condemn himself, and restrain his desires, when he finds them advancing beyond just bounds.
We must also observe what he subjoins,—that the avari- cious accumulate on themselves thick clay. This at first may appear incredible ; but the subject itself plainly shows what the Prophet teaches here, provided our minds are not so blinded as not to see plain things. Hardly indeed an ava- ricious man can be found who is not a burden to himself, and to whom his wealth is not a source of trouble. Every one who has accumulated much, when he comes to old age, is afraid to use what he has got, being ever solicitous lest he should lose any thing ; and then, as he thinks nothing is sufficient, the more he possesses the