Text -- Habakkuk 1:5-17 (NET)

The Lord Reveals Some Startling News

1:5 “Look at the nations and pay attention! You will be shocked and amazed! For I will do something in your lifetime that you will not believe even though you are forewarned. 1:6 Look, I am about to empower the Babylonians, that ruthless and greedy nation. They sweep across the surface of the earth, seizing dwelling places that do not belong to them. 1:7 They are frightening and terrifying; they decide for themselves what is right. 1:8 Their horses are faster than leopards and more alert than wolves in the desert. Their horses gallop, their horses come a great distance; like a vulture they swoop down quickly to devour their prey. 1:9 All of them intend to do violence; every face is determined. They take prisoners as easily as one scoops up sand. 1:10 They mock kings and laugh at rulers. They laugh at every fortified city; they build siege ramps and capture them. 1:11 They sweep by like the wind and pass on. But the one who considers himself a god will be held guilty.”

Habakkuk Voices Some Concerns

1:12 Lord, you have been active from ancient times; my sovereign God, you are immortal. Lord, you have made them your instrument of judgment. Protector, you have appointed them as your instrument of punishment. 1:13 You are too just to tolerate evil; you are unable to condone wrongdoing. So why do you put up with such treacherous people? Why do you say nothing when the wicked devour those more righteous than they are? 1:14 You made people like fish in the sea, like animals in the sea that have no ruler. 1:15 The Babylonian tyrant pulls them all up with a fishhook; he hauls them in with his throw net. When he catches them in his dragnet, he is very happy. 1:16 Because of his success he offers sacrifices to his throw net and burns incense to his dragnet; for because of them he has plenty of food, and more than enough to eat. 1:17 Will he then continue to fill and empty his throw net? Will he always destroy nations and spare none?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hab 1:5

Here God begins to answer the prophet.

Wesley: Hab 1:5

See what judgments have been executed upon the heathen for like sins.

Wesley: Hab 1:6

Cruel, and without mercy.

Wesley: Hab 1:6

Speedy in executing their merciless purposes.

Wesley: Hab 1:7

The law they observe, is their own will.

Wesley: Hab 1:7

Their authority is all from themselves, without respect to any other law or rule whatever.

Wesley: Hab 1:8

Which with fasting in the day, came out in the evening, fierce and ravenous.

Wesley: Hab 1:8

All over the land.

Wesley: Hab 1:9

To enrich themselves by making a prey of all.

Wesley: Hab 1:9

Their very countenances shall be as blasting as the east - wind.

Wesley: Hab 1:10

Which opposed their designs.

Wesley: Hab 1:10

By mighty mounts cast up.

Wesley: Hab 1:12

Be utterly destroyed.

Wesley: Hab 1:12

Set up, and designed.

Wesley: Hab 1:12

The Chaldean kingdom.

Wesley: Hab 1:12

To execute this judgment, which is tempered with mercy.

Wesley: Hab 1:12

To chastise, not to destroy.

Wesley: Hab 1:14

Not infusing cruel appetites, but permitting them to act according to such appetite which was already in them.

Wesley: Hab 1:14

Of which the greater greedily devour the smaller.

Wesley: Hab 1:14

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

Wesley: Hab 1:14

None to defend the weak, or restrain the mighty.

Wesley: Hab 1:15

The Chaldeans draw out all alike, good or bad.

Wesley: Hab 1:15

Destroying many together.

Wesley: Hab 1:15

As if they could never have enough, they drive men into their nets.

Wesley: Hab 1:16

Ascribe the praise of their victories.

Wesley: Hab 1:16

To their own contrivances, diligence, and power.

Wesley: Hab 1:17

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

JFB: Hab 1:5

(Compare Isa 29:14). Quoted by Paul (Act 13:41).

JFB: Hab 1:5

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

JFB: Hab 1:5

That is, ye will not believe now that I foretell it.

JFB: Hab 1:6

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

JFB: Hab 1:6

That is, cruel (Jer 50:42; compare Jdg 18:25, Margin; 1Sa 17:8).

JFB: Hab 1:6

Not passionate, but "impetuous."

JFB: Hab 1:7

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

JFB: Hab 1:8

OPPIAN [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."

JFB: Hab 1:8

Rather, "more keen"; literally, "sharp."

JFB: Hab 1:8

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

JFB: Hab 1:8

Proudly; as in Jer 50:11, and Mal 4:2, it implies strength and vigor. So also the Arabic cognate word [MAURER].

JFB: Hab 1:8

And yet are not wearied by the long journey.

JFB: Hab 1:9

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

JFB: Hab 1:9

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

JFB: Hab 1:9

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

JFB: Hab 1:10

As unable to resist them.

JFB: Hab 1:10

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

JFB: Hab 1:11

When elated by his successes.

JFB: Hab 1:11

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

JFB: Hab 1:11

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

JFB: Hab 1:11

(Dan 5:4). Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God [CALVIN]. GROTIUS explains, "(saying that) his power is his own as one who is a god to himself" (compare Hab 1:16, and Dan. 3:1-30). So MAURER, "He shall offend as one to whom his power is his god" (Job 12:6; see on Mic 2:1).

JFB: Hab 1:12

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

JFB: Hab 1:12

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

JFB: Hab 1:12

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

JFB: Hab 1:12

That is, to execute Thy judgments.

JFB: Hab 1:12

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

JFB: Hab 1:13

Without being displeased at it.

JFB: Hab 1:13

Unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself honorable sentiments of God.

JFB: Hab 1:13

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

JFB: Hab 1:13

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

JFB: Hab 1:14

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

JFB: Hab 1:15

All kinds of fishes, that is, men, as captives, and all other prey that comes in their way.

JFB: Hab 1:15

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

JFB: Hab 1:15

Because of their successes.

JFB: Hab 1:15

They glory in their crimes because attended with success (compare Hab 1:11).

JFB: Hab 1:16

That is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Hab 1:11, MAURER'S interpretation. They idolize themselves for their own cleverness and might (Deu 8:17; Isa 10:13; Isa 37:24-25).

JFB: Hab 1:16

By their net and dragnet.

JFB: Hab 1:16

Image from a banquet: the prey which they have gotten.

JFB: Hab 1:17

Shall they be allowed without interruption to enjoy the fruits of their violence?

JFB: Hab 1:17

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

Clarke: Hab 1:5

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

Clarke: Hab 1:5

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

Clarke: Hab 1:5

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

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

Clarke: Hab 1:6

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

Clarke: Hab 1:7

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

Clarke: Hab 1:8

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

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

Clarke: Hab 1:8

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

Clarke: Hab 1:9

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

Clarke: Hab 1:9

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

Clarke: Hab 1:10

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

Clarke: Hab 1:11

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

Clarke: Hab 1:12

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

Clarke: Hab 1:12

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

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

Clarke: Hab 1:13

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

Clarke: Hab 1:14

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

Clarke: Hab 1:16

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

Dextra mihi Deus, et telum quod missile libro, Nunc adsint

"My strong right hand and sword, assert my stroke

Those only gods Mezentius will invoke.

Dryden

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

Ades, O mihi dextera tantu

Tu praeses belli, et inevitabile Numen

Te voco, te solum Superum contemptor adoro

"Only thou, my right hand, be my aid; I contemn the gods, and adore thee as the chief in battle, and the irresistible deity.

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

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

Clarke: Hab 1:17

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

Calvin: Hab 1:5

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

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

The Greek translators no doubt read בגורים , for their version is—“Behold, ye despisers.” ¹⁰ But in Hebrew there is no ambiguity as to the word.

He afterwards adds— And wonder ye, wonder ¹¹ By these words the prophets express how dreadful God’s judgement would be, which would astonish the Jews themselves. Had they not been extremely refractory they might have quietly received instruction, for God would have addressed them by his prophets, as though they had been his own children. They might thus, with composed minds, have listened to God speaking to them; but the time was now come when they were to be filled with astonishment. We hence see that the Prophet meant this in a few words—that there would be a new mode of teaching, which would overwhelm the unwilling with astonishment, because they would not endure to be ruled in a gentle manner, when the Lord required nothing from them but to render themselves teachable.

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

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

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

Calvin: Hab 1:6

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

Calvin: Hab 1:7

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

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

Calvin: Hab 1:8

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

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

He adds that their horsemen would be numerous ¹⁴ He now sets forth their power, lest the Jews should have recourse to vain hopes, because they might obtain some help either from the Egyptians or other neighbors. The Prophet shows that all such hopes would be wholly vain; for had they gathered auxiliaries from all quarters, still the Chaldeans would exceed them in power and number.

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

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

Calvin: Hab 1:9

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

He afterwards adds, that the meeting of their faces would be like the oriental wind. The word גמה , gime, means what is opposite; and its derivative signifies meeting or opposition ( occursus.) We indeed know that the east wind was very injurious to the land of Judea, that it dried up vegetation, yea, that it consumed as it were the whole produce of the earth. The violence of that wind was also very great. Hence whenever the Prophets wished to express a violent impetuosity, they added this comparison of the east wind. It was therefore the same as though the Prophet had said that the Jews would now in vain flatter themselves; for as soon as they perceived the blowing of the east wind, they would flee away, knowing that they would be wholly unable to stand against it. ¹⁵

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

Calvin: Hab 1:10

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—

Calvin: Hab 1:11

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

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

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

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

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

This his strength is that of his god; but were any inclined to explain this of the true God, as some do, he would make a harsh and a forced construction; for the Babylonians did not worship the true God, but were devoted, as it is well known, to their own superstitions. The Prophet then no doubt makes known here to the faithful the pride with which the Babylonians would become elated, and thus provoke God’s wrath against themselves; and also the sacrilegious boasting in which they would indulge, ascribing the victories given them to their own idols, which could not be done without daring reproach to the true God. ¹⁶ It now follows—

Calvin: Hab 1:12

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

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

He also adds— long since, מקדם , mekodam, by which word the Prophet invites the attention of the faithful to the covenant which God had made, not yesterday nor the day before that, with his people, but many ages before, even 400 years before he redeemed their fathers from Egypt. Since then the favor of God to the Jews had been confirmed for so long a time, it is not without reason that the Prophet says here— Thou art our God from the beginning; that is, “the religion which we embrace has been delivered to us by thy hands, and we know that thou art its author; for our faith recumbs not on the opinion of men, but is sustained by thy word. Since, then, we have found so often and in so many ways, and for so many years, that thou art our God, there is now no room for doubt.” ¹⁷

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

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

Calvin: Hab 1:13

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

And he says, O God, thou art pure in eyes, thou lookest not on evil. Some render the verb טהור , theur in the imperative mood, clear the eyes; but they are mistaken; for the verse contains two parts, the one contrary to the other. The Prophet reasons from the nature of God, and then he states what is of an opposite character. Thou, God, he says, art pure in eyes; hence thou canst not look on evil; it is not consistent with thy nature to pass by the vices of men, for every iniquity is hateful to thee. Thus the Prophet sets before himself the nature of God. Then he adds, that experience is opposed to this; for the wicked, he says, exult; and while they miserably oppress the innocent, no one affords any help. How is this, except that God sleeps in heaven, and neglects the affairs of men? We now then understand the Prophet’s meaning in this verse. ²⁰

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

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

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

Calvin: Hab 1:14

He goes on, as it has been said, in his complaint; and by a comparison he shows that the judgement would be such as though God turned away from men, so as not to check the violence of the wicked, nor oppose his hand to their wantonness, in order to restrain them. Since, then, every one would oppress another as he exceeded him in power, and would with increased insolence rise up against the miserable and the poor, the Prophet compares man to the fish of the sea,—“What can this mean?” he says. “For men have been created after God’s image: why then does not some justice appear among them? When one devours another, and even one man oppresses almost the whole world, what can be the meaning of this? God seems to sport with human affairs. For if he regards men as his children, why does he not defend them by his power? But we see one man (for he speaks of the Assyrian king) so enraged and so cruel, as though the rest of the world were like fish or reptiles.” Thou makes men, he says, like reptiles or fishes; and then he adds, He draws up the whole by his hook, he collects them into his drag, he gathers them into his net, he exults ²¹

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

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

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

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

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

Calvin: Hab 1:16

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

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

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

He then adds, because in ( or by) them is his fat portion and his rich meat. Though some render בראה , berae, choice meat, and others, fat meat, I yet prefer the meaning of rich. ²² His meat then will be rich. The Prophet intimates here that men are so blinded by prosperity that they sacrifice to themselves, and hence the more deserving of reproof is their ingratitude; for the more liberally God deals with us the more reason, no doubt, there is why we ought to glorify him. But when men, well supplied and fully satisfied, thus swell with pride and sacrifice to themselves, is not their impiety in this manner more completely discovered? But the Prophet not only proves that the Assyrians abused God’s bounty, but he shows in their person what is the disposition of the whole world. For when men accumulate great wealth, and pile up a great heap from the property of others, they become more and more blinded. We hence see that we ought justly to fear the evil of prosperity, lest our fatness should so increase that we can see nothing; for the eyes are dimmed by excessive fatness. Let this then be ever remembered by us. The Prophet then concludes his discourse: but as one verse of the first chapter only remains, I shall briefly notice it.

Calvin: Hab 1:17

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

Defender: Hab 1:5

Compare this verse to Isa 53:1 which similarly marvels at the inexcusable unbelief of the children of Israel at the great work of God. This unbelief will be especially manifest when they are dispersed "among the heathen." The work of God which they reject is nothing less than the sending of His own Son to die for their sins, then rise again (Act 13:41)."

Defender: Hab 1:6

The "Chaldeans" are the Babylonians. Initially, the Chaldeans occupied only southern Babylonia, where Abraham's initial home had been ("Ur of the Chaldees"), but they soon came to dominate the whole region once controlled by Assyria. Under Nebuchadnezzar (605-562 b.c.), they developed the world's greatest empire at that time.

Defender: Hab 1:6

After conquering Assyria, the Babylonians, in the process of extending their empire into Egypt, also marched through the land of Israel, eventually besieging and sacking Jerusalem, carrying its leaders into Babylonian exile."

Defender: Hab 1:10

"Heap dust" refers to the strategy of building a long ramp up to a city's wall, enabling them to scale the wall and capture the city."

Defender: Hab 1:11

The chief "god" of Babylon was Marduk or "Merodach", a name probably evolving through the centuries from Nimrod, Babylon's great founder, who had been essentially deified by his descendants."

Defender: Hab 1:12

The God of Israel is the one eternal God, the Creator, in contrast to the "god" of Babylon and all other merely deified men, or angels, or personified forces of nature.

Defender: Hab 1:12

Even though the Chaldeans were a powerful nation, they lasted only for a short time. God would eventually judge them for their wickedness."

Defender: Hab 1:13

God had to veil the earth in darkness when His Son was "made sin" on the cross for us. But it was a problem for Habakkuk, as for many since, that God would punish sin in His own people by means of those even more sinful (Mat 27:45, Mat 27:46)."

TSK: Hab 1:5

ye among : Deu 4:27; Jer 9:25, Jer 9:26, 25:14-29

and regard : Isa 29:14; Lam 4:12; Dan 9:12; Act 13:40,Act 13:41

for : Isa 28:21, Isa 28:22; Jer 5:12, Jer 5:13, Jer 18:18; Eze 12:22-28; Zep 1:2; Act 6:13, Act 6:14

TSK: Hab 1:6

I raise : Deu 28:49-52; 2Ki 24:2; 2Ch 36:6, 2Ch 36:17; Isa 23:13, Isa 39:6, Isa 39:7; Jer 1:15, Jer 1:16; Jer 4:6, Jer 4:8, Jer 5:15, Jer 6:22, Jer 6:23, Jer 21:4, Jer 25:9

breadth : Heb. breadths

TSK: Hab 1:7

their judgment : etc. or, from them shall proceed the judgment of these and the captivity of these, Jer 39:5-9, Jer 52:9-11, Jer 52:25-27; Deu 5:19, Deu 5:27

TSK: Hab 1:8

horses : Deu 28:49; Isa 5:26-28

fierce : Heb. sharp

evening : Jer 5:6; Zep 3:3

they : Jer 4:13; Lam 4:19; Eze 17:3, Eze 17:12; Hos 8:1; Mat 24:28; Luk 17:37

TSK: Hab 1:9

for : Hab 1:6, Hab 2:5-13; Deu 28:51, Deu 28:52; Jer 4:7, Jer 5:15-17, Jer 25:9

their faces shall sup up as the east : or, the supping up of their faces, as, etc. or, their faces shall look toward the east. Heb. the opposition of their faces shall be toward the east. Isa 27:8; Jer 4:11; Eze 17:10, Eze 19:12; Hos 13:15

they shall gather : Hab 2:5; Gen 41:49; Jdg 7:12; Job 29:18; Psa 139:18; Jer 15:8, Jer 34:22; Hos 1:10; Rom 9:27

TSK: Hab 1:10

scoff : 2Ki 24:12, 2Ki 25:6, 2Ki 25:7; 2Ch 36:6, 2Ch 36:10

they shall deride : Isa 14:16; Jer 32:24, Jer 33:4, Jer 52:4-7

TSK: Hab 1:11

shall his : Dan 4:30-34

imputing : Dan 5:3, Dan 5:4, Dan 5:20

TSK: Hab 1:12

thou not : Deu 33:27; Psa 90:2, Psa 93:2, Isa 40:28, Isa 57:15; Lam 5:19; Mic 5:2; 1Ti 1:17, 1Ti 6:16; Heb 1:10-12, Heb 13:8; Rev 1:8, Rev 1:11

mine : Isa 43:15, Isa 49:7; Act 3:14

we : Hab 3:2; Psa 118:17; Isa 27:6-9; Jer 4:27, Jer 5:18, Jer 30:11, Jer 33:24-26, Jer 46:28; Eze 37:11-14; Amo 9:8, Amo 9:9

thou hast ordained : 2Ki 19:25; Psa 17:13; Isa 10:5-7, Isa 37:26; Jer 25:9-14; Eze 30:25

mighty God : Heb. Rock, Deu 32:4, Deu 32:30,Deu 32:31; 1Sa 2:2; Psa 18:1

established : Heb. founded

for : Isa 27:9, Isa 27:10; Jer 30:11, Jer 31:18-20, Jer 46:28; Heb 12:5, Heb 12:6

TSK: Hab 1:13

of : Job 15:15; Psa 5:4, Psa 5:5, Psa 11:4-7, Psa 34:15, Psa 34:16; 1Pe 1:15, 1Pe 1:16

iniquity : or, grievance

wherefore : Psa 10:1, Psa 10:2, Psa 10:15, Psa 73:3; Jer 12:1, Jer 12:2

deal : Isa 21:2, Isa 33:1

holdest : Est 4:14; Psa 35:22, Psa 50:3, Psa 50:21, Psa 83:1; Pro 31:8, Pro 31:9; Isa 64:12

the wicked : Hab 1:3, Hab 1:4; 2Sa 4:11; 1Ki 2:32; Psa 37:12-15, Psa 37:32, Psa 37:33, Psa 56:1, Psa 56:2; Act 2:23, Act 3:13-15

TSK: Hab 1:14

creeping : or, moving

no : Pro 6:7

TSK: Hab 1:15

take : Jer 16:16; Eze 29:4, Eze 29:5; Amo 4:2; Mat 17:27

they catch : Psa 10:9; Luk 5:5-10; Joh 21:6-11

drag : or, flue-net

therefore : Jer 50:11; Lam 2:15, Lam 2:16; Eze 25:6, Eze 26:2, Eze 35:15; Rev 11:10

TSK: Hab 1:16

they : Hab 1:11; Deu 8:17; Isa 10:13-15, Isa 37:24; Eze 28:3, Eze 29:3; Dan 4:30, Dan 5:23

plenteous : or, dainty, Heb. fat

TSK: Hab 1:17

and : Hab 1:9, Hab 1:10, Hab 2:5-8, Hab 2:17; Isa 14:16, Isa 14:17; Jer. 25:9-26, 46:1-49:39, 52:1-34; Ezek. 25:1-30:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hab 1:5

Behold ye among the heathen - The whole tone of the words suddenly changes. The Jews flattered themselves that, being the people of God, He would not fulfill His threats upon them. They had become like the pagan in wickedness; God bids them look out among them for the instrument of His displeasure. It was an aggravation of their punishment, that God, who had once chosen them, would now choose these whom He had not chosen, to chasten them. So Moses had foretold; Deu 32:21, "They have moved Me to jealousy by that which is not God; they have provoked Me to anger with their vanities; and I will move them to jealousy with not-a-people, I will provoke them to anger with a foolish nation."There were no tokens of the storm which should sweep them away, yet on the horizon. No forerunners yet. And so He bids them gaze on among the nations, to see whence it should come. They might have expected it from Egypt. It should come whence they did not expect, with a fierceness and terribleness which they imagined not.

Regard - look narrowly, weigh well what it portends.

And wonder marvelously - literally, "be amazed, amazed."The word is doubled to express how amazement should follow upon amazement; when the first was passing away, new source of amazement should come; for .

I will work a work in your days, which ye will not believe, though it be told you. - So incredible it will be, and so against their wills! He does not say, "ye would not believe if it were told you;"much less "if it were told you of others;"in which case the chief thought would be left unexpressed. No condition is expressed. It is simply foretold, what was verified by the whole history of their resistance to the Chaldees until the capture of the city; "Ye will not believe, when it shall be told you."So it ever is. Man never believes that God is in earnest until His judgments come. So it was before the flood, and with Sodom, and with Lot’ s sons-in-law; so it was with Ahab and Jezebel; so with this destruction of Jerusalem by the Chaldaeans, and what is shadowed forth, by the Romans. So Jeremiah complained Jer 5:12, "They have belied the Lord, and said, it is not He; neither shall evil come upon us; neither shall we see sword nor famine,"and Jer 20:7-8, "I am in derision daily; everyone mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision daily;"and Isaiah Isa 53:1, "Who hath believed our report?"and John the Immerser speaks as though it were desperate Mat 3:7; "O generation of vipers, who hath warned you to flee from the wrath to come?"and our Lord tells them Mat 23:38; Luk 13:35, "Your house is left unto you desolate."

And yet they believed not, but delivered Him up to be put to death, lest that should be, which did come, because they put Him to death Joh 11:48. "If we let Him thus alone, all people will believe on Him; and the Romans shall come, and take away both our place and nation."Therefore, Paul applies these words to the Jews in his day, because the destruction of the first temple by Nebuchadnezzar was an image of the destruction of the second temple (which by divine appointment, contrary to man’ s intention, took place on the same day ), and the Chaldaeans were images of the Romans, that second Babylon, pagan Rome; and both foreshowed the worse destruction by a fiercer enemy - the enemy of souls - the spiritual wasting and desolation which came upon the Jew first, and which shall come on all who disobey the gospel. So it shall be to the end. Even now, the Jews believe not, whose work their own dispersion is; His, who by them was crucified, but who has "all power in heaven and in earth"Mat 28:18. The Day of Judgment will come like a thief in the night to those who believe not or obey not our Lord’ s words.

Barnes: Hab 1:6

For lo - So God announces a future, in which His Hand shall be greatly visible, whether more or less distant. In His sight it is present.

I raise up - God uses the free will and evil passions of people or devils to His own ends; and so He is said to "raise up"those whom He allows to be stirred up against His people, since the events which His Providence permits, favor their designs, and it rests with Him to withhold them. They lift themselves up for some end of covetousness or pride. But there is a higher order of things, in which God orders their actions to fulfill His righteousness by their iniquities.

The Chaldaeans, that bitter - מר . In Jdg 18:25; 2Sa 17:8, the less concise נפשׁ מר .

And hasty nation - נמהר as Isa 32:4. Jerome: "To its might and warlike boldness almost all the Greeks who have written histories of the barbarians, witness."

Which shall march through the breadth of the land - rather, "the earth,"literally "to the breadths of the earth,"reaching to its whole length and breadth, all its dimensions as in the description of Gog and Magog Rev 20:8-9, "the number of whom is as the sand of the sea; and they went up on the breadth of the earth; unhindered, not pent up, but spreading abroad, where they will, over the whole earth."All before it, is one wide even plain which it overspreads and covers, like a flood, and yet is not spent nor exhausted.

To possess the dwelling-places that are not theirs - As God’ s people had done, so should it be done to them. Spoiling and violence within Hab 1:2-4 attract oppression from without. The overcharged atmosphere casts down the lightning upon them. They had expelled the weak from their dwelling Mic 2:9; others shall possess theirs. Yet this scourge too shall pass by, since, although the Chaldaean did God’ s Will, He willed it not, but His own (See Isa 10:6-7). The words, "not theirs,"literally, "not to him"stand with a mysterious fullness of meaning. The dwelling places not being his by right, shall not remain his, although given to him, while God wills.

Barnes: Hab 1:7

They are terrible - איום 'âyôm occurs here only and Son 6:4, Son 6:10, compared with the "bannered host,"but the root is common in אימה 'ēymâh .

And dreadful - He describes them, first in themselves, then in act. They are terrible, and strike fear through their very being, their known character, before they put it forth in act.

Their judgment and their dignity shall proceed of themselves. - Judgment had gone forth in God’ s people wrested Hab 1:4; now shall it go forth against them at the mere will of their master, who shall own no other rule or Lord or source of his power. His own will shall be his only law for himself and others. His elevation is too is, in his own thought, from himself. He is self-sufficing; he holds from no other, neither from God nor man. His "dignity"is self-sustained; His "judgment"is irresponsible, as if there were none Ecc 5:8 higher than he. He has, like all great world-powers, a real dignity and majesty. He infuses awe. The dignity is real but faulty, as being held independently of God. This is a character of antichrist Dan 11:36; 2Th 2:4, a lawless insolence, a lifting up of himself.

Barnes: Hab 1:8

Their horses are swifter - literally, lighter, as we say "light of foot"

Than leopards - The wild beast intended is the panther, the lightest, swiftest, fiercest, most bloodthirsty of beasts of prey "It runs most swiftly and rushes brave and straight. You would say, when you saw it, that it is borne through the air."Cyril: "It bounds exceedingly and is exceedingly light to spring down on whatever it pursues."

More fierce - o

Than the evening wolves - Compare Jer 5:6, i. e., than they are when fiercest, going forth to prey when urged to rabidness by hunger the whole day through. Such had their own judges been Zep 3:3, and by such should they be punished. The horse partakes of the fierceness of his rider in trampling down the foe .

Their horsemen shall spread themselves - literally, widespread are their horsemen

And their horsemen from far shall come - Neither distance of march shall weary them, nor diffusion weaken them. So should Moses’ prophecy be again fulfilled (Deu 28:49-50, מרחוק occurs in both.) "The Lord shall raise against thee a nation from far, from the ends of the earth, as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young."

They shall fly as the eagle that hasteth - literally, hasting

To eat - Jerome: "not to fight, for none shall withstand; but with a course like the eagle’ s, to whom all fowl are subdued, hasting but to eat."Behold, Jeremiah says of Nebuchadnezzar Jer 48:40, he shall fly as an eagle and spread his wings over Moab; and, he repeats the words Jer 49:22, over Bozrah. Our pursuers, Jeremiah says Lam 4:19, are swifter than the eagles of the heavens. Ezekiel likens him to Eze 17:3 "a great eagle with great wings full of feathers;"in Daniel’ s vision he is Dan 7:4 "a lion with eagle’ s wings."

Barnes: Hab 1:9

They shall come all for violence - " Violence"had been the sin of Judah Hab 1:3-4, and now violence shall be her punishment. It had been ever before the prophet; all were full of it. Now should violence be the very end, one by one, of all the savage horde poured out upon them; they all, each one of them come for violence.

Their faces shall sup up as the east wind - קדומה occurs else only in Eze 11:1, and Eze 11:16 times in Ezek. 40\endash 48 of the ideal city and temple as "Eastwards."But except in the far-fetched explanation of Abarb (mentioned also by Tanchum) that they ravaged, not to settle but to return home with their booty, "Eastwards"would have no meaning. Yet "forwards"is just as insulated a rendering as that adopted by John and D. Kimchi, A. E. Rashi, Oh. Sip., Sal. B. Mel. Arab Tr. (following Jonathan) "the East-wind; קדומה standing as a metaphor instead of a simile the ה being regarded as paragogic, as in לילה . So also Symmachus ἄνεμος καύσων anemos kausōn . Jerome: " ventus urens .") "As at the breath of the burning wind all green things dry up, so at sight of these all shall be wasted."They shall sweep over everything impetuously, like the east wind, scorching, blackening, blasting, swallowing up all, as they pass over, as the East wind, especially in the Holy Land, sucks up all moisture and freshness.

And they shall gather the captivity - i. e., the captives

As the sand - countless, as the particles which the East wind raises, sweeping over the sand-wastes, where it buries whole caravans in one death.

Barnes: Hab 1:10

And they - literally, "he,"the word stands emphatically, he, alone against all the kings of the earth

Shall scoff at the kings - and all their might taking them away or setting them up at his pleasure and caprice, subduing them as though in sport

And princes - literally, grave and majestic

Shall be a scorn unto them - i. e. him. Compare Job 41:29. So Nebuchadnezzar bound Jehoiakim 2Ch 36:6; Dan 1:2 "in fetters to carry him to Babylon;"then, on his submission made him for three years a tributary king 2Ki 24:1, then on his rebellion sent bands of Chaldees and other tributaries against him 2Ki 24:2; and then, or when Nebuchadnezzar took Jehoiachin, Jeremiah’ s prophecy was fulfilled, that he should "be buried with the burial of an ass, dragged and cast forth beyond the gates of Jerusalem Jer 22:19, his dead body cast out in the day to the heat and in the night to the frost"Jer 36:30. On the one hand, the expression "slept with his fathers"does not necessarily imply that Jehoiakim died a peaceful death, since it is used of Ahab 1Ki 22:40 and Amaziah 2Ki 14:20, 2Ki 14:22 (in the other, Jeremiah’ s prophecy was equally fulfilled, if the insult to his corpse took place when Nebuchadnezzar took away Jehoiachin three months after his father’ s death. See Daniel. Josephus attributes both the death and disgrace to Nebuchadnezzar: Ant. x. 6. 3), then Nebuchadnezzar took away Jehoiachin; then Zedekiah. He had also many kings captive with him in Babylon. For on his decease Evil-Merodach brought Jehoiachin out of his prison after 27 years of imprisonment, "and set his throne above the throne of the kings that were with him in Babylon"2Ki 25:27-28. Daniel says also to Nebuchadnezzar Dan 2:37-38; Dan 4:22, "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power and strength and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of heaven hath He given into thine hand and hath made thee ruler over all."

They (he) shall deride every strong hold - as, aforetime, when God helped her, Jerusalem laughed the Assyrian to scorn Isa 38:22.

For they (he) shall heap dust, and take it - as Nebuchadnezzar did Tyre, whose very name (Rock) betokened its strength. Jerome: "He shall come to Tyre, and, casting a mound in the sea, shall make an island a peninsula, and, amid the waves of the sea, land shall give an entrance to the city."

The mount, or heaped-up earth, by which the besiegers fought on a level with the besieged, or planted their engines at advantage, was an old and simple form of siege, especially adapted to the great masses of the Eastern armies. It was used in David’ s time 2Sa 20:15; and by the Assyrians 2Ki 19:32, Egyptians Ezra 17:17, Babylonians (Jer 6:6; Jer 32:24; Jer 33:4; Eze 4:2; Eze 21:22 (Eze 21:27 in Hebrew), Eze 26:8), and afterward, the Persians (Herodotus i. 162). Here he describes the rapidity of the siege. To heap up dust and to capture were one and the same thing.

It needed no great means; things slight as the dust sufficed in the hands of those employed by God. Portion by portion 2Ki 24:7, "the King of Babylon took; all that pertained to the king of Egypt, from the river of Egypt unto the river Euphrates."

Barnes: Hab 1:11

Then shall his mind change - or, better, "Then he sweeps by, חלף châlaph is used of the overflowing of a river, Isa 8:8, of a wind chasing, Isa 21:1, of the invisible presence of God passing by, Job 9:11, or a spirit, Job 4:15, of the swift passing of our days, like ship or eagle, Job 10:26, of idols utterly passing away. Isa 2:18, of rain past and gone, Son 2:11. It is, together with עבר ‛âbar , used of transgressing God’ s law Isa 24:5. It is always intransitive, except as piercing the temples of man Jdg 5:26, or himself Job 20:24.

A wind - רוח rûach , metaphor for simile, as Psa 11:1; Psa 22:14; (13 English) Psa 90:4; Job 24:5; Isa 51:12)

And passes - עבר ‛âbar "pass over"(with חלף châlaph , as here,), Isa 8:8; Nah 1:8; Hab 3:10; "transgress,"passim; "pass away,"Psa 37:6; Job 34:29; Nah 1:12)

And is guilty; this his strength is his god - The victory was completed, all resistance ended. He sweeps by, as his own Euphrates, when over-filled by the swelling Isa 8:8 of all its tributary streams, riseth up over all its banks, and overwhelms all where it passes; as a wind which sweepeth Isa 21:1 over the desert: and passes over all bounds and laws, human and divine, and is guilty and stands guilty before God, making himself as God.

This his power is his god - God had said to Israel Exo 6:7, "I will be to thee God."The Chaldaean virtually said, "this my strength is to me my god."This Nebuchadnezzars own words speak Dan 4:30; "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?"And the statue which was to be worshipped, was, very probably, of himself, as the intoxication of pride has made other pagan kings or conquerors, Alexander or Darius. Belshazzar said Isa 14:14, "I will be like the Most High,"and the prince of Tyre said Eze 28:2, "I am a god, and antichrist shall "exalt himself above all that is called god, and, as God, sit in the temple of God, shewing himself that he is god"2Th 2:4. Such is all pride. It sets itself in the place of God, it ceases to think of itself as God’ s instrument, and so becomes a god to itself, as though its eminence and strength were its own, and its wisdom were the source of its power (See Eze 28:2-5), and its will the measure of its greatness. The words, with a divine fullness, express severally, that the king Shall sweep along, shall pass over all bounds and all hindrances, and shall pass away, shall be guilty and shall bear his guilt ; and so they comprise in one his sin and his punishment, his greatness and his fall. And so, 40 years afterward Nebuchadnezzar, Dan 5:19-20. "whom he would, he slew; and whom he would, he kept alive; and whom he would, he set up; and whom he would, he put down; but when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him;"Dan 4:31, "there fell a voice from heaven, The kingdom is departed from thee; and Belshazzar; Dan 5:23, Dan 5:30, "in the same night that he lifted up himself against the Lord of heaven, was slain."

Barnes: Hab 1:12

The prophet, having summed up the deeds of the enemy of God in this his end, sets forth his questions anew. He had appealed against the evil of the wicked of his people; he had been told of the vengeance by the Chaldaeans (Heading of Hab. 1). But the vengeance is executed by them who are far worse. How then? The answer is: "Wait to the end, and thou shalt see."What remains are the triumphs of faith; the second chapter closes with the entire prostration of the whole world before God, and the whole prophecy with joyous trust in God amid the entire failure of all outward signs of hope. Here, like the Psalmists (Asaph, Ps. 73 Ethan Psa 76:1-12) and Jeremiah Jer 12:1, he sets down at the very beginning his entire trust in God, and so, in the name of all who at any time shall be perplexed about the order of God’ s judgments, asks how it shall be, teaching us that the only safe way of enquiring into God’ s ways is by setting out with a living conviction that they, Psa 25:10, are "mercy and truth."And so the address to God is full of awe and confidence and inward love. For "God placeth the oil of mercy in the vessel of trustfulness."

Art Thou not - (the word has always an emphasis) "Thou"and not whatsoever or whosoever it be that is opposed to Thee (be it Nebuchadnezzar or Satan).

From everlasting - literally, from before? See the note at Mic 5:2. Go back as far as man can in thought - God was still before; and so, much more before any of His creatures, such as those who rebel against Him.

O Lord - it is the proper name of God, Rev 1:8, "Which is and Which was and Which is to come"- I am, the Unchangeable; my God, i. e., whereas his own might is (he had just said) the pagan’ s god, the Lord is his;

Mine Holy One - one word, denoting that God is his God, sufficeth him not, but he adds (what does not elsewhere occur) "mine Holy One"in every way, as hallowing him and hallowed by him. Dion.: "Who hallowest my soul, Holy in Thine Essence, and whom as incomparably Holy I worship in holiness."All-Holy in Himself, He becometh the Holy One of him to whom He imparteth Himself, and so, by His own gift, belongeth, as it were, to him. The one word in Hebrew wonderfully fits in with the truth, that God becomes one with man by taking him to Himself. It is fall of inward trust too, that he saith, "my God, my Holy One,"as Paul saith, Gal 2:9, "Who loved me, and gave Himself for me,"i. e., as Augustine explains it , "O Thou God Omnipotent, who so carest for every one of us, as if Thou caredst for him only; and so for all, as if tbey were but one."The title, "my Holy One,"includes his people with himself; for God was his God, primarily because he was one of the people of God; and his office was for and in behalf of his people.

It involves then that other title which had been the great support of Isaiah , by which he at once comforted his people, and impressed upon them the holiness of their God, the holiness which their relation to their God required, the Holy One of Israel. Thence, since Habakkuk lived, for his people with himself, on this relation to God, as my God, my Holy One, and that God, the Unchangeable; it follows,"We shall not die."There is no need of any mark of inference, "therefore we shall not die."It is an inference, but it so lay in those titles of God, "He Is, My God, My Holy One,"that it was a more loving confidence to say directly, we shall not die. The one thought involved the other. God, the Unchangeable, had made Himself their God. It was impossible, then, that lie should cast them off or that they should perish.

We shall not die, is the lightning thought of faith, which flashes on the soul like all inspirations of God, founded on His truth and word, but borne in, as it were, instinctively without inference on the soul, with the same confidence as the Psalmist says Psa 118:18, "The Lord hath chastened me sore; but He hath not given me over unto death;"and Malachi Mal 3:6, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed."Jerome: "Thou createdst us from the beginning; by Thy mercy we are in being hitherto."Thy "gifts and calling are without repentance."Rom 11:29 "did we look to his might; none of us could withstand him. Look we to Thy mercy, Thine alone is it that we live, are not slain by him, nor led to deeds of death."O Lord, again he repeats the Name of God, whereby He had revealed Himself as their God, the Unchangeable; "Thou, whose mercies fail not, hast ordained them for judgment,"not for vengeance or to make a full end, or for his own ends and pleasure, but to correct Thine own Jer 10:24; Jer 30:11 in measure, which he, exceeding, sinned (See Isa 10:5; Isa 47:6; Zec 1:15).

And O mighty God - literally, Rock. It is a bold title. "My rock"is a title much used by David , perhaps suggested by the fastnesses amid which he passed his hunted life, to express that not in them but in His God was his safety. Habakkuk purposely widens it. He appeals to God, not only as Israel’ s might and upholder, but as the sole Source of all strength, the Supporter of all which is upheld , and so, for the time, of the Chaldaean too. Hence, he continues the simple image: "Thou hast founded him". "Thou hast made him to stand firm as the foundation of a building;"to reprove or set before those who have sinned against Thee, what they had done. Since then God was the Rock, who had founded them, from Him Alone had they strength; when He should withdraw it, they must fall. How then did they yet abide, who abused the power given them and counted it their own? And this the more, since ...

Barnes: Hab 1:13

Thou art of purer eyes than to behold evil - The prophet repeats his complaint (as troubling thoughts are accustomed to come back, after they have been repelled,), in order to answer it more strongly. All sin is hateful in God’ s sight, and in His Holy Wisdom He cannot endure to "look toward iniquity."As man turns away from sickening sights, so God’ s abhorrence of wrong is pictured by His not being able to "look toward it."If He looked toward them, they must perish Psa 104:32. Light cannot co-exist with darkness, fire with water, heat with cold, deformity with beauty, foulness with sweetness, nor is sin compatible with the Presence of God, except as its Judge and punisher. Thou canst not look. There is an entire contradiction between God and unholiness. And yet,

Wherefore lookest thou upon - viewest, as in Thy full sight make the contrast stronger. God cannot endure "to look toward"( אל ) iniquity, and yet He does not only this, but beholdeth it, contemplateth it, and still is silent), yea, as it would seem, with favor , bestowing upon them the goods of this life, honor, glory, children, riches, as the Psalmist saith Psa 73:12; "Behold these are the ungodly, who prosper in the world, they increase in riches?"Why lookest thou upon "them that deal treacherously, holdest Thy tongue,"puttest restraint , as it were, upon Thyself and Thine own attribute of Justice, "when the wicked devoureth the man that is more righteous than he?"Psa 143:2 "in God’ s sight no man living can be justified;"and, in one sense, Sodom and Gomorrah were less unrighteous than Jerusalem, and Mat 10:15; Mat 11:24; Mar 6:11; Luk 10:12 "it shall be more tolerable for them in the day of Judgment,"because they sinned against less light; yet the actual sins of the Chaldee were greater than those of Jerusalem, and Satan’ s evil is greater than that of these who are his prey.

To say that Judah was more righteous than the Chaldaean does not imply any righteousness of the Chaldaean, as the saying that (Jer 31:11, Del.) "God ransomed Jacob from the hand of one stronger than he,"does not imply any strength remaining to Israel. Then, also, in all the general judgments of God, the righteous too suffer in this world, whence Abraham intercedes for Sodom, if there were but ten righteous in it; lest Gen 18:23 "the righteous be destroyed with the wicked."Hence, God also spared Nineveh in part as having Jon 4:11 "more than sixscore thousand persons that cannot discern between their right hand and their left hand,"i. e., good from evil. No times were more full of sin than those before the destruction of Jerusalem, yet the fury of the Assassins fell upon the innocent. And so the words, like the voice of the souls under the Altar Rev 6:10, become the cry of the Church at all times against the oppressing world, and of the blood of the martyrs from Abel to the end, "Lord, how long?"And in that the word "righteous"signifies both "one righteous man,"and the whole class or generation of the righteous, it speaks both of Christ the Head and of all His members in whom (as by Saul) He was persecuted. The wicked also includes all persecutors, both those who executed the Lord Christ, and those who brought His servants before judgment-seats, and who blasphemed His Name Jam 2:6-7, and caused many to blaspheme, and killed those whom they could not compel. And God, all the while, seemeth to look away and not to regard.

Barnes: Hab 1:14

And makest men as the fishes of the sea - mute, helpless, in a stormy, restless element, no cry heard, but themselves swept away in shoals, with no power to resist.

As the creeping things - whether of the land (as it is mostly used), or the sea Psa 104:25. Either way, it is a contemptuous name for the lowest of either.

That have no ruler over them - none to guide, order, protect them, and so a picture of man deprived of the care and providence of God.

Barnes: Hab 1:15

They take up all of them - (literally "he taketh up all of it") the whole race as though it were one,

With an angle; they catch them - literally, he sweepeth it away

In their (his) net - One fisherman is singled out who partly by wiles (as by the bait of "an angle"), partly by violence (the net or drag) sweeps away and gathers as his own the whole kind. Nebuchadnezzar and the Chaldaeans are herein a faint image of Satan, who casts out his baits and his nets in the stormy sea of this life, taking some by individual craft, sweeping others in whole masses, to do evil; and whoso hath no ruler, and will not have Christ to reign over him Luk 19:4, he allures, hurries, drags away as his prey. Jerome: "Adam clave to his hook, and he drew him forth out of Paradise with his net; and covered him with his drags, his varied and manifold deceits and guiles. And "by one many became sinners,"and in Adam we ‘ all died,’ and all saints afterward were with him alike cast out of Paradise. And because he deceived the first man, he ceaseth not daily to slay the whole human race."

Barnes: Hab 1:16

Therefore they sacrifice unto their net, and burn incense unto their drag - literally he sacrifices unto his, etc. Whatever a man trusts in is his god. If a man relies to compass his end by his strength, or his wisdom, or his forethought, or his wealth, his armies or navies, these his forces are his God. So the Assyrian said Isa 10:13, Isa 10:15, "By the strength of my hand I did it; and by my wisdom, for I am prudent;"and God answered, "Shall the axe boast itself against him that heweth therewith?"The coarse forms of idolatry only embody outwardly the deep inward idolatry of the corrupt human mind. The idol is Eze 14:4 "set up in the heart"first. There have not indeed been lacking savage nations, who in very deed worshiped their arms ; those of old worshiped spears as immortal gods ; Even now we are told of some North American Indians "who designate their bow and arrow as the only beneficent deities whom they know."

Among the civilized Romans, the worship of the eagles, their standards to whom they did sacrifice , was no other nor better. The inward idolatry is only a more subtle form of the same sin, the evil spirit which shapes itself in the outward show. Here the idolatry of self is meant, which did not join creatures with God as objects of worship; but denying, Him in practice or misbelief, became aged to itself . So Habakkuk had said, this his strength is his God. His idol was himself.

Because by them their portion is fat, and their meat plenteous - literally, is in the English margin, well-fed). All the choicest things of the world stood at his command, as Nebuchadnezzar boasted (Dan 4:30, compare 22), and all the kingdoms of the world and their glory, all the knowledge and wisdom and learning of the world, and the whole world itself, were Satan’ s lawful prey Luk 4:6; Joh 12:31; Isa 49:24 Cyril: "Nebuchadnezzar, as by a hook and meshes and line, swept into his own land both Israel himself and other nations, encompassing them. Satan, as it were, by one line and net, that of sin, enclosed all, and Israel especially, on account of his impiety to Christ. "His food was choice."For Israel was chosen above the rest, as from a holy root, that of the fathers, and having the "law as a schoolmaster,"and being called to the knowledge of the one true God. Yet he, having this glory and grace, was taken with the rest. They became his prey by error; but Israel, knowing Him who is by nature God, in an ungodly manner, slaying Him who was by nature His Begotten Son and who came as Man, were taken in his nets."

Barnes: Hab 1:17

Shall they therefore empty their net, and not spare continually to slay the nations? - The prophet, like Isaiah Isa 18:4-5, stands at the very last point, before the fury and desire of the enemy was fulfilled. People, like fish, were gathered together for a prey; he who had taken them was rejoicing and exulting beforehand in his booty; his portion and meat were the choice of the earth; the prophet leeks on, as it were, and beholds the net full; there is but one step more; "Shall he empty it? Shall he then devour those whom he has caught? and so cast his emptied net again unceasingly, pitilessly, to slay the nations?"This question he answers in the next chapter - A Deliverer will come!

Poole: Hab 1:5

Behold ye: here God begins to answer the prophet, and calls for a very particular and exact consideration of the thing; see and ponder.

Among the heathen what judgments, what punishments have been executed upon the heathen, for like sins.

Regard weigh it well in all its tendency and consequence, for it is a warning to you, it assures you judgment will overtake you also. Wonder marvellously; as astonished at judgments, too great to be expressed in words, and so strange that it will seem too much to be believed.

For I the great and glorious God, the just and supreme Judge,

will work a work begin, continue, and finish a work; a work I am working, a work of equal severity and justice.

In your days it shall no more be deferred, Eze 7:5 , &c.

Ye will not believe you wicked violent oppressors will not believe, though the Lord by his prophets foretell it.

Told you described how, and by whom, and when.

Behold ye: here God begins to answer the prophet, and calls for a very particular and exact consideration of the thing; see and ponder.

Among the heathen what judgments, what punishments have been executed upon the heathen, for like sins.

Regard weigh it well in all its tendency and consequence, for it is a warning to you, it assures you judgment will overtake you also. Wonder marvellously; as astonished at judgments, too great to be expressed in words, and so strange that it will seem too much to be believed.

For I the great and glorious God, the just and supreme Judge,

will work a work begin, continue, and finish a work; a work I am working, a work of equal severity and justice.

In your days it shall no more be deferred, Eze 7:5 , &c.

Ye will not believe you wicked violent oppressors will not believe, though the Lord by his prophets foretell it.

Told you described how, and by whom, and when.

Poole: Hab 1:6

For lo: now the prophet declares particularly what it is that the Lord will work.

I raise up awaken to action, animate them in it, and strengthen them to accomplish their design.

The Chaldeans who had subdued other nations, and had already ruined the Assyrian monarchy.

Bitter cruel, and without mercy, Jer 6:23 21:7 .

Hasty speedy and quick in executing their merciless purposes, as Isa 5:26,27 .

Which shall march Heb.

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

Through the breadth of the land through all parts of the land, no corner shall escape his search or cruelty.

To possess not to spoil and be gone, but to take and keep possession, as lord and proprietor in the right of conquest.

The dwelling-places houses, towns, cities, Jerusalem itself, which they had no right to, till Jewish sins gave occasion for the dispossessing of the Jews, and the introducing of the Chaldeans.

Poole: Hab 1:7

They are terrible and dreadful: to affect the incredulous Jews with greater fear, it is doubled, they are of all nations most terrible; in the fierceness wherewith they assault, and cruelty with which they use their captives. Their judgment, the law they observe, is their own will, and what they please you must submit unto, nor complain of wrong done, forasmuch as they do it.

Their dignity their authority and superiority, for which you must reverence them; the lordliness of their deportment toward you, or the right they assume to send you captives; all is from themselves, without respect to any other law or rule whatever. How miserable are you like to be, when enslaved to such a barbarous cruelty, and unbounded pride!

They are terrible and dreadful: to affect the incredulous Jews with greater fear, it is doubled, they are of all nations most terrible; in the fierceness wherewith they assault, and cruelty with which they use their captives. Their judgment, the law they observe, is their own will, and what they please you must submit unto, nor complain of wrong done, forasmuch as they do it.

Their dignity their authority and superiority, for which you must reverence them; the lordliness of their deportment toward you, or the right they assume to send you captives; all is from themselves, without respect to any other law or rule whatever. How miserable are you like to be, when enslaved to such a barbarous cruelty, and unbounded pride!

They are terrible and dreadful: to affect the incredulous Jews with greater fear, it is doubled, they are of all nations most terrible; in the fierceness wherewith they assault, and cruelty with which they use their captives. Their judgment, the law they observe, is their own will, and what they please you must submit unto, nor complain of wrong done, forasmuch as they do it.

Their dignity their authority and superiority, for which you must reverence them; the lordliness of their deportment toward you, or the right they assume to send you captives; all is from themselves, without respect to any other law or rule whatever. How miserable are you like to be, when enslaved to such a barbarous cruelty, and unbounded pride!

Poole: Hab 1:8

Their horses also are swifter they will be sooner upon you than you think, and when once among you, they will be swifter than you can flee from, Isa 30:16 Lam 4:19 .

Than the leopards a fierce creature, ravenous as the lion, and much swifter, a watchful and sly beast, from which it is very hard to shift.

More fierce more eager after, and more cruel to the prey, than the evening wolves; which with long fasting in the day, do come out in the evening more fierce on every thing that may be a prey for them: see Jer 5:6 Eze 22:27 Zep 3:3 .

Their horsemen excellent riders, that can manage the speed and fierceness of these horses.

Shall spread themselves all over the land, so many shall they be, and so active, and all strong and hale, as some think the word implieth.

Shall come from far as far from liking your customs, pitying your persons, or understanding your language, as they are far remote from your country; men that will make you pay the charge of their long and tedious journey.

They shall fly as the eagle lest you should dream of escape by flight, your enemies (O miserable Jews) shall be so swift, you will think they flew on wings, on eagle’ s wings, the swiftest of flight, and quickest in espying her prey.

That hasteth to eat hunger makes her flight the quicker, and her seizure of the prey more bold and daring, Job 9:26 Eze 17:3 : so shall your enemies be to you.

Poole: Hab 1:9

They Chaldeans, and in particular these fierce and swift horsemen, shall come all, with one purpose, on the same design, to enrich themselves by making a prey of all.

Their faces shall sup up as the east wind: either thus, their very countenances shall be as blasting, pestiferous, and dangerous as is the east wind in those countries; or thus, all they can sup up, or lay hold on, they will carry eastward; or thus, when you are devoured, they shall set their faces eastward to devour others in those coasts.

They shall gather the captivity prisoners or captives, called here the captivity, to express the extremity thereof.

As the sand both for easiness of gathering, and the multitudes of captives gathered.

They Chaldeans, and in particular these fierce and swift horsemen, shall come all, with one purpose, on the same design, to enrich themselves by making a prey of all.

Their faces shall sup up as the east wind: either thus, their very countenances shall be as blasting, pestiferous, and dangerous as is the east wind in those countries; or thus, all they can sup up, or lay hold on, they will carry eastward; or thus, when you are devoured, they shall set their faces eastward to devour others in those coasts.

They shall gather the captivity prisoners or captives, called here the captivity, to express the extremity thereof.

As the sand both for easiness of gathering, and the multitudes of captives gathered.

Poole: Hab 1:10

They both the king of Babylon and his soldiers, shall scoff, deride and contemn,

at the kings which either confederated with the Jews, or else opposed the designs of the Chaldeans; as the kings of Egypt, of Tyre, &c.; or the kings of the Jews, as Jehoiachin and Zedekiah.

The princes governors, counsellors, valiant commanders, and officers, shall be a scorn unto them, to the whole army of the Chaldeans.

They shall heap dust, and take it by mighty mounts cast up, or by filling up the trenches about your cities and fortresses, shall master them.

Poole: Hab 1:11

Then: it notes both the time and cause of what happened; extraordinary successes, and a continued series of them, attending the designs and attempts of the Chaldean kings, at last made them so haughty and proud, as to trample on kings, Hab 1:10 ; and when their pride was at this height, it stops not here.

His mind the spirit or wind, as the Hebrew, and so some think the prophet does foretell the change of his prosperous gales, his downfall; but it is more natural to understand it of the change of mind in the prosperous Chaldean, he will think other thoughts of himself. his affairs, and of other men.

He shall pass over break over the bounds of all sober and modest sentiments, exceed in his value of himself, and of his achievements, as Sennacherib first did, 2Ch 32:17-19 , and next Nebuchadnezzar, surnamed the Great, Dan 4:29,30 .

Offend: this pride was a great sin, and highly provoked God; for the insolent tyrant idolized himself.

Imputing this his power the strength by which he had done all this great exploits, or the might and power to which he had advanced himself, unto

his god: this at first seems a little tolerable, it seems to savour somewhat of religion, yet it is a great offence thus to ascribe his grandeur to a dumb idol, but it is worse to reckon his strength to be his god, as the words will express it in the Hebrew. See Dan 4:29,30 .

Poole: Hab 1:12

Art thou not from everlasting? in being, thou art that God who art not like the gods of the nations, upstart and novel, but before the mountains were brought forth thou wast God; thou hast permitted, borne with, restrained, overthrown, and punished such proud, bloody, and sacrilegious wretches. In thy works of old, before this proud Chaldean monarch was thought of, thou wert as now, wonderful, just, and good, and thy saints found support in the remembrance thereof, Psa 74:12 77:5,11 143:5 Isa 45:21 . In covenant with thine Israel, which covenant is not of late years, it is an ancient covenant, and as it hath, it still shall be kept for our good.

O Lord the Sovereign Lord and Ruler of the world, who only art Jehovah.

My God Judge and Vindex by office; as Judge, engaged to defend, rescue, and avenge the oppressed; and my God or Judge. Whether the prophet speaks only in his own, or in his people’ s name, he hath a respect to that peculiar relation he or they had to God, much like that Isa 63:19 . He refers to the ancient covenant relation which God had taken them into, and implies his hope and expectation of help from God, their Judge and Vindex.

Mine Holy One holy in thy nature, law, and government, in thy mercies, and in judgments, who dost intend to make thy holiness appear in due time by saving us; though thou seem to forget, or at least to delay the work, yet thou art the Holy One in the midst of us, Isa 12:6 , and we wait for thee.

We who are thine, and oppressed, threatened, and exposed to the avarice and cruelty of the Chaldean,

shall not die be utterly cut off and destroyed, for the death of a nation is the destruction or desolation of it. Thou who hast made us thine by an everlasting covenant of mercy, wilt show us such mercy that we shall outlive the rage of our enemies.

O Lord: with humble veneration he doth look towards God, and discerneth what quieteth his spirit, and confirms his faith and patience.

Thou hast ordained set up, maintained, and designed, them, the Chaldean kingdom, as Hab 1:6 .

for judgment to execute this judgment, which is ever attempered with mercy, which ever betters, never destroys thy people: see Isa 10:5 , &c. Babylon, as Assyria, was the rod of God’ s indignation, &c.

O mighty God: this he repeats for confirmation and illustration, and intimateth God to be his people’ s rock and refuge.

Thou hast established strengthened and fortified, them for correction; to chastise and discipline, not to destroy.

Poole: Hab 1:13

Thou O Lord, who hast raised and increased the Chaldean kingdom.

Art of purer of infinite purity and holiness.

Eyes ascribed unto God to express his knowledge; so his eves run to and fro, and his eye is upon the righteous.

Than to behold: his omniscience doth behold all things, and so David expresseth it,

Thou beholdest mischief and spite to requite it, Psa 10:14 ; but he doth not, will not, cannot, see with delight, with approbation, evil, of sin and violence.

And canst not look on iniquity the same thing repeated to confirm us. All this the prophet doth lay down as most undoubtedly true, and on which he stays himself (though he be amazed with the darkness of providences); and by this he will repress all undue murmurings, when he debates with God about his providences: most just and holy; but why thus or thus?

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

Them that deal treacherously the Chaldeans, who were a perfidious nation, and ruined many by their treacheries; fraud and force were both alike to them. And it is likely they dealt very falsely with the Jews.

Holdest thy tongue seemest unconcerned in such a degree as to be silent and say nothing.

When or whilst; it might seem a fit season to speak, when the violent are about their violence, when the prey is between the teeth and not swallowed.

The wicked the Chaldean, an oppressor, bloody and treacherous against men, an atheist or idolater against God.

Devoureth swalloweth down whole, as the word imports, Num 16:30 Psa 124:3 . The man; the Jew, or almost every one of us, as the phrase imports.

More righteous than he: though the Jews were a very corrupt nation, yet, compared with the Chaldeans, they were the better, and of the two the Jew was the less evil. Now this riddle he desired might be unfolded, Why is the juster oppressed by the unjuster?

Poole: Hab 1:14

Makest not infusing cruel, ravenous, and unsatiable appetites, but permitting them to act according to such appetite which was already in them.

Men who should be just to all, and wrong none, who were once framed for mutual help in civil societies, and whose life should be beneficence.

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

Of the sea where the devourers are more for number, of greater bulk, and swallow greater numbers of the lesser.

As the creeping things which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression.

No ruler none to defend the weak, to restrain the mighty, and to give law to all.

Makest not infusing cruel, ravenous, and unsatiable appetites, but permitting them to act according to such appetite which was already in them.

Men who should be just to all, and wrong none, who were once framed for mutual help in civil societies, and whose life should be beneficence.

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

Of the sea where the devourers are more for number, of greater bulk, and swallow greater numbers of the lesser.

As the creeping things which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression.

No ruler none to defend the weak, to restrain the mighty, and to give law to all.

Makest not infusing cruel, ravenous, and unsatiable appetites, but permitting them to act according to such appetite which was already in them.

Men who should be just to all, and wrong none, who were once framed for mutual help in civil societies, and whose life should be beneficence.

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

Of the sea where the devourers are more for number, of greater bulk, and swallow greater numbers of the lesser.

As the creeping things which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression.

No ruler none to defend the weak, to restrain the mighty, and to give law to all.

Poole: Hab 1:15

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

Take up draw them out slily and craftily, when they are taken by his bait.

All of them without distinction, all alike, good or bad.

With the angle: it may refer to the delight these oppressors took in these courses, or to the more private way of destroying.

They catch them in their net another method of the Chaldean rapine, like catching of fish, not singly and one by one, but destroying many together.

And gather them as if they could never have enough, these Chaldeans do, fisher-like, drive men into their nets and snares. In their drag: this is a third way of destroying fish. The Chaldeans would use all ways to devour the Jews.

Therefore they the greedy and cruel Chaldeans, rejoice, both in their own gain and in the Jews’ ruin.

And are glad: it is doubled to show the certainty of the thing, and probably to intimate the double joy they took in their prosperous oppression.

Poole: Hab 1:16

Therefore because they prosper and thrive, in which they should see and acknowledge thy wise and mighty providence,

they sacrifice idolize and pay Divine honours, ascribe the praise of their victories and acquired glory, unto their net; to their own contrivances, diligence, and power, as if the fisherman should make his net his god, and offer sacrifice for a good draught of fishes taken to the net that took them.

And burn incense another part of Divine honour, and mostly used in giving thanks and praises, to their drag; to their policy and power, their own counsel conduct, and arms, expressed in the metaphor of a fisherman’ s drag.

Because by them their portion State, condition, or interest,

is fat great and flourishing.

Their meat the revenues of the kingdom in general, and the revenues of particular subjects, especially of the commanders and military officers, those who help to spread, draw, and empty the net.

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

Poole: Hab 1:17

Shall they? the Chaldeans, Nebuchadnezzar and his armies.

Therefore shall former success be pledge of future? they have prospered, and they think they shall; wilt thou confirm this to them?

Empty their net as fishermen empty the full net to fill it again, and cast out what they had taken to take in more; shall these proud and cruel Chaldeans do so still?

And not spare continually shall they as endlessly as mercilessly waste?

To slay murderer-like, kill,

the nations not single persons, but whole kingdoms and people at once: wilt thou, O most just and mighty God and Judge, suffer these things always? The prophet by the question intimates to us that God most certainly will not suffer it always. The Lord will in fit time arise and break the oppressors’ arm, and save the oppressed church and people of God.

Haydock: Hab 1:5

Among. Septuagint ye despisers. St. Paul nearly agrees with this version, Acts xiii. 41. The copies vary, as the Hebrew has done. (Calmet) ---

The apostle gives the mystical sense; the literal is very obscure. (Worthington) ---

God answers the prophet's complaints, and shews that the Chaldeans shall punish the guilty, and afterwards be themselves chastised.

Haydock: Hab 1:6

Chaldeans. Nabuchodonosor was the first of this nation who attacked Joakim, and having conquered all as far as the Nile, returned to succeed Nabopolassar. He afterwards came upon Jechonias and Sedecias, &c. The prophet might have all this in view, particularly the first invasion. (Calmet) ---

Bitter; warlike, as all the Greek historians remark. (St. Jerome) ---

The Chaldeans were not yet arrived at such greatness, and of course this is not the Habacuc specified [in] Daniel xiv. (Worthington) ---

Yet the same prophet might foresee it. (Haydock)

Haydock: Hab 1:7

Proceed. They admit no authority but their own. (Calmet) ---

This pride will prove their ruin. (Haydock)

Haydock: Hab 1:8

Leopards: the swiftest quadrupeds. (Calmet) ---

The horses near the Euphrates were swift and warlike. (Oppian.) ---

Swifter. Hebrew, "sharper" (Haydock) in seeing, even when there is no moon. (Elian x. 26.) ---

Evening. Septuagint, "Arabian." (Haydock) ---

It may denote the hyena of that country, which is most terrible. (Guevar.)

Haydock: Hab 1:9

Burning. Hebrew also, "eastern," which is hot, and raises the sand of Arabia so as to be very detrimental. (Calmet) ---

Out of 2,000 travellers from Mecca to Aleppo, only twenty-nine escaped such a storm, or kamsin, in that vast desert, August 23, 1813. (Rock. 312.) (Haydock) ---

Sand, from various countries, Isaias xx. 4. (Berosus cited [by Josephus,] contra Apion i.)

Haydock: Hab 1:10

Prince, or "it," the nation, ver. 10. Hebrew, "They," &c. ---

Laughingstock, ( ridicule .) Nabuchodonosor raised or deposed princes as in jest. (Haydock) ---

Sennacherib's officers were or had been kings, Isaias x. 8. ---

Mount. Thus cities were chiefly taken, Ezechiel iv. 1. (Calmet)

Haydock: Hab 1:11

Spirit; viz., the spirit of the king of Babylon. It alludes to the judgment of God upon Nabuchodonosor, recorded [in] Daniel iv., and to the speedy fall of the Chaldean empire. (Challoner) ---

It shall yield to the Medes, &c., after conquering the Assyrians. (Worthington) ---

Fall. Hebrew, "sin." Septuagint, "obtain pardon." ---

God: "idol," Chaldean. "This is the strength of my God," Septuagint. God forced the proud king to confess that his great exploits were not to be attributed to himself or to idols. (Haydock)

Haydock: Hab 1:12

Die? We hope that this scourge will not entirely ruin us. ---

Correction, like Pharao, Exodus ix. 16.

Haydock: Hab 1:13

Look, with approbation (Calmet) or connivance.

Haydock: Hab 1:14

Ruler. People are subdued by Nabuchodouosor. (Haydock) ---

They make little resistance. (Calmet)

Haydock: Hab 1:16

Drag, adoring his own arms and prowess, (Sanct.) like Mezentius and Capaneus: ------ Dextra mihi Deus, (Virgil, Æneid x.)

Te voco, te solum, superum contemptor, adoro. (Stat. x.)

---

Guevare thinks fishes were adored, as they were among the Syrians. Nabuchodonosor attributed all to his own genius, or to Bel, whose statue he set up, Daniel iii. (Calmet) ---

Victorious nations thus honour themselves and not God.

Haydock: Hab 1:17

Nations, of every country. (Worthington) ---

Few have been so much addicted to war as Nabuchodonosor. (Calmet)

Gill: Hab 1:5

Behold ye among the heathen, and regard,.... This is the Lord's answer to the prophet's complaint, or what he directs him to say to the Jews, guilty of the crimes complained of, which should not go long unpunished; and who are called upon to look around them, and see what was doing among the nations; how the king of Babylon had overturned the Assyrian empire, and was going from place to place, subduing one nation after another, and their turn would be quickly: for these words are not addressed to the heathen, to stir them up to observe what was doing, or about to be done, to the Jews; but to the Jews themselves, to consider and regard the operations of the Lord, and the works of his providence among the nations of the earth. These words are differently rendered in the Septuagint, Syriac, and Arabic versions, and which better agree with the quotation of them by the apostle; see Gill on Act 13:41,

and wonder marvellously; or "wonder, wonder" ^s; the word is repeated, to express the great admiration there would be found just reason for, on consideration of what was now doing in the world, and would be done, especially in Judea:

for I will work a work in your days, which ye will not believe, though it be told you; which was the destruction of the Jewish nation, city, and temple, by the Chaldeans, as is evident from the following words; and, though they were the instruments of it, it was the work of divine Providence; it was done according to the will of God, and by his direction, he giving success; and, being thus declared, was a certain thing, and might be depended on, nothing should hinder it; and it should be done speedily, in that generation, some then living should see it; though the thing was so amazing and incredible, that they would not believe it ever would be; partly because the Chaldeans were their good friends and allies, as they thought, as appears by Josiah's going out against the king of Egypt, when he was marching his army against the king of Babylon; and partly because they were the covenant people of God, and would never be abandoned and given up by him into the hands of another people; and therefore, when they were told of it by the prophets of the Lord, especially by Jeremiah, time after time; who expressly said the king of Babylon would come against them, and they would be delivered into the hands of the Chaldeans; yet they would give no credit to it, till their ruin came upon them, as may be observed in various parts of his prophecy. The apostle quotes this passage in the place above mentioned, and applies it to the destruction of the Jews by the Romans, for their contemptuous rejection of the Messiah and his Gospel; which yet they would not believe to the last, though it was foretold by Christ and his apostles.

Gill: Hab 1:6

For, lo, I raise up the Chaldeans,.... A people still of late mean and low, famous only for their soothsaying, divination, and judicial astrology; but now become a powerful and warlike people, rising up under the permission of Providence to universal monarchy, and who would quickly add Judea to the rest of their dominions:

that bitter and hasty nation; a cruel and merciless people in their temper and disposition: "bitter" against the people of God and true religion, and causing bitterness, calamities, and distress, wherever they came: "hasty" and precipitate in their determinations; swift and nimble in their motions; active and vigorous in the prosecution of their designs:

which shall march through the breadth of the land; or "breadths of the land" ^t; through the whole world, as they were attempting to do, having subdued Syria, all Asia, and great part of Africa, through which they boldly marched, bearing down all opposition that was in their way; or through the breadth of the land of Judea, taking all the fenced cities as they went along, and Jerusalem the metropolis of it; see Isa 8:7,

to possess the dwellingplaces that are not theirs; the cities of Judea, and houses in them, as well as the palaces and dwellingplaces in Jerusalem, which they had no right unto, but what they got by the sword; what were the legal possessions and inheritances of others from father to son for ages past, these the Chaldeans would dispossess them of; and not only take them, and the spoil and plunder of them, for the present, but retain them in their possession, as an inheritance to be transmitted to their posterity. This may have some respect to the length of the captivity of the Jews, and their land being in the hands of their enemies for the space of seventy years.

Gill: Hab 1:7

They are terrible and dreadful,.... For the fierceness of their countenances; the number and valour of their troops; the splendour of their armour; the victories they had obtained, and the cruelty they had exercised; the fame of all which spread terror wherever they came:

their judgment and their dignity shall proceed of themselves; they will not be directed and governed by any laws of God and man, but by their own; they will do according to their will and pleasure, and none will be able to gainsay and resist them; they will hear no reason or argument; their decrees and determinations they make of themselves shall be put into execution, and there will be no opposing their tyrannical measures; they will usurp a power, and take upon them an authority over others of themselves, which all must submit unto; no mercy and pity: no goodness and humanity, are to be expected from such lawless and imperious enemies.

Gill: Hab 1:8

Their horses also are swifter than the leopards,.... Creatures remarkable for their swiftness: these are creatures born of the mating of a he panther and a lioness, and not of a lion and a she panther, as some have affirmed; and which adultery is highly resented by the lion; nor will he suffer it to go unrevenged, as Pliny ^u and Philostratus ^w observe: those thus begotten differ from common lions in this, that they have no manes: the panthers are the creatures here meant, which are very swift, as Bochart ^x from various authors has observed. Lucan ^y calls this creature "celerem pardum", t"he swift panther"; and Jerom says ^z nothing is swifter than the panther; and Aelianus ^a observes that the panther, by the swiftness of its running, will overtake most creatures, and particularly apes; and Eustathius ^b confirms the same, saying that it exceeds other creatures in swiftness, and as it were flies before the eyes of hunters; and Osorius ^c relates, that the king of Portugal once sent to the pope of Rome a panther tamed, which being had into the woods a hunting by a Persian hunter, with wonderful swiftness leaped upon the boars and deer, and killed them at once; and the Septuagint version here is, "their horses will leap above the panthers": or exceed them in leaping, for which these panthers are very famous too: an Arabic writer ^d, whom Bochart mentions, says it will leap above forty cubits at a leap. Pliny ^e reports, that the panthers in Africa will get up into thick trees, and hide themselves in the branches, and leap from thence on those that pass by; and because of the swiftness of this creature, with other qualities of it, the third beast or Grecian monarchy, especially in its first head Alexander the great, is represented by it, Dan 7:6 he making such a swift and rapid progress in his conquests; and yet the Chaldean horses would exceed them in swiftness, and be very speedy in their march into the land of Judea; and therefore it was in vain for the Jews to please themselves with the thoughts that these people were a great way off, and so they secure from them, when they could and would be upon them presently, ere they were aware:

and are more fierce than ravening wolves; which creatures are naturally fierce, and especially when they are hungry, and particularly at evening; when, having had no food all the day, their appetites are very keen, and they go in quest of their prey; and, when they meet with it, fall upon it with greater eagerness and fierceness. The Septuagint and Arabic versions render it, than the wolves of Arabia; that there are wolves very frequent in Arabia, is observed by Diodorus Siculus ^f, and Strabo ^g; but that these are remarkable for their fierceness does not appear; rather those in colder climates are more fierce; so Pliny ^h says, they are little and sluggish in Africa and Egypt, but rough and fierce in cold climates. It is, in the original text, "more sharp" ⁱ; which some interpret of the sharpness of their sight. Aelianus says ^k, it is a most quick and sharp sighted creature; and can see in the night season, even though the moon shines not: the reason of which Pliny ^l gives is, because the eyes of wolves are shining, and dart light; hence Aelianus ^m observes, that that time of the night in which the wolf only by nature enjoys the light is called wolf light; and that Homer ⁿ calls a night which has some glimmering of light, or a sort of twilight, such as the wolves can see themselves walk by, αμφιλυχη νυξ, which is that light that precedes the rising sun; and he also observes that the wolf is sacred to the sun, and to Apollo, which are the same; and there was an image of one at Delphos; and so Macrobias ^o says, that the inhabitants of Lycopolis, a city of Thebais in Egypt, alike worship Apollo and a wolf, and in both the sun, because this animal takes and consumes all things like the sun; and, because perceiving much by the quick sight of its eyes, overcomes the darkness of the night; and observes, that some think they have their name from light, though they would have it be from the morning light; because those creatures especially observe that time for seizing on cattle, after a nights hunger, when before day light they are turned out of the stables into pasture; but it is for the most part at evening, and in the night, that wolves prowl about for their prey ^p; and from whence they have the name of evening wolves, to which the Chaldean horses are here compared: and yet there seems to be an antipathy between these, if what some naturalists ^q say is true; as that if a horse by chance treads in the footsteps of a wolf, a numbness will immediately seize it, yea, even its belly will burst; (This sounds like a fable. Ed.) and that, if the hip bone of a wolf is thrown under horses drawing a chariot full speed, and they tread upon it, they will stop and stand stone still, immovable: whether respect is here had to the quick sight or sharp hunger of these creatures is not easy to say; though rather, since the comparison of them is with horses, it seems to respect the fierceness of them, for which the war horse is famous, Job 39:24 and may be better understood of the sharpness of the appetite of evening wolves, when hunger bitten:

and their horsemen shall spread themselves; or be multiplied, as the Targum; they shall be many, and spread themselves all over the country, so that there will be no escaping; all will fall into their hands:

and their horsemen shall come from far; as Chaldea was reckoned from Judea, and especially in comparison of neighbouring nations, who used to be troublesome, as Moab, Edom, &c. see Jer 5:15,

they shall flee as the eagle that hasteth to eat; those horsemen shall be so speedy in their march, that they shall seem rather to fly than ride, and even to fly as swift as the eagle, the swiftest of birds, and which itself flies swiftest when hungry, and in sight of its prey; and the rather this bird is mentioned, because used by many nations, as the Persians, and others, for a military sign ^r.

Gill: Hab 1:9

They shall come all for violence,.... Or, "the whole of it" ^s; the whole army of the Chaldeans, everyone of them; this would be their sole view, not to do themselves justice, as might be pretended, or avenge any injuries or affronts done to them by the Jews; but purely for the sake of spoil and plunder:

their faces shall sup up as the east wind: their countenances will appear so stern and fierce, that their very looks will so frighten, as to cause men to sink and die through terror; just as herbs and plants shrivel up and wither away, when blasted by a nipping east wind. So the Targum,

"the reception or look of their faces is like to a vehement east wind.''

Some render it,

"the look or design of their faces is to the east ^t;''

when the Chaldeans were on their march to Judea, their faces were to the west or south west; but then their desire and views were, that when they had got the spoil they came for, as in the preceding clause, to carry it to Babylon, which lay eastward or north east of Judea, and thither their faces looked:

and they shall gather the captivity as the sand; or gather up persons, both in Judea, and in other countries conquered by them, as innumerable as the sand of the sea, and carry them captive into their own land. Captivity is put for captives.

Gill: Hab 1:10

And they shall scoff at the kings,.... Or, "he shall" ^u, Nebuchadnezzar king of the Chaldeans, and the army with him; who would make a jest of kings and their armies that should oppose them, as being not at all a match for them; as the kings of Judah, Jehoiakim and Zedekiah, they carried captive, and all others confederate with them, in whom they trusted, as the king of Egypt particularly; and which is observed to show the vanity of trusting in princes for safety; though it may also include all other kings the Chaldeans fought against, and the kingdoms they invaded and subdued:

and the princes shall be a scorn unto them; the nobles, counsellors, and ministers of state; or leaders and commanders of armies, and general officers, in whom great confidence is often put; but these the king of Babylon and his forces would mock and laugh at, as being nothing in their hands, and who would fall an easy prey to them:

they shall deride every strong hold; in Jerusalem, in the whole land of Judea, and in every other country they invade, or pass through, none being able to stand out against them:

for they shall heap dust, and take it; easily, as it were in sport, only by raising a dust heap, or a heap of dirt; by which is meant a mount raised up to give them a little rise, to throw in their darts or stones, or use their engines and battering rams to more advantage, and to scale the walls, and get possession. There are two other senses mentioned by Kimchi; as that they shall gather a great number of people as dust, and take it; or they shall gather dust to till up the trenches and ditches about the wall, that so they may come at it, and take it.

Gill: Hab 1:11

Then shall his mind change,.... The mind of the king of Babylon; not that, when he had taken Jerusalem, he altered his purpose, and laid aside his designs of attacking other nations, and returned to his own country; where he became guilty of gross idolatry, in setting up the golden image in the plain of Dura, which he required all his subjects to worship, and to which he ascribed all his victories; for, five years after this, Josephus ^w says, he led his army into Coelesyria, and conquered the Moabites and Ammonites, and entered Egypt, and slew the reigning king of it: but rather the disposition of his mind changed for the worse upon his success in subduing kings and princes, and their kingdoms; for though his mind was never good, but always proud, haughty, and ambitious, insolent, cruel, and tyrannical; yet, being flushed with his conquests, he grew more and more so:

and he shall pass over ^x, or "transgress", all bounds of modesty and sobriety, of humanity and goodness:

and offend, imputing this his power unto his god ^y; this particularly will be the sin he will be guilty of, he will ascribe all his achievements to his idol Bel; or rather to himself, to his own prowess and valour, his wisdom and skill in military affairs; for so it will bear to be rendered, making "this his own power to be his god"; and perhaps the golden image Nebuchadnezzar set up to be worshipped was for himself; see Dan 4:30. The Targum is,

"therefore, because of the lifting up of his spirit, his kingdom was removed from him; and he committed an offence, in that he multiplied glory to his idol;''

and some interpret the whole of this of the miserable condition Nebuchadnezzar was brought into, being a prophecy of it: "then shall his mind change"; his heart from man's to a beast's, Dan 4:16, "and he shall pass over"; from all society and conversation with men, and have his dwelling with beasts, Dan 4:31, "and offend", or rather "be punished", and become desolate and miserable, for his pride, and idolatry, and other sins: "this his power" is "his god" ^z; spoken ironically; see what his power is now, being changed into a beast, which he reckoned his god, or gloried in as what he had from his god: but I rather think the whole is a continuation of his success, particularly in the land of Judea; and to be rendered, "then shall he pass through, as the wind, and shall pass over; and he shall bear the punishment of his sin, whose power is his god"; that is, the king of Babylon and his army, the Chaldeans, should pass through all nations and kingdoms that were between them and Judea, like a strong wind or whirlwind, to which they are compared, Jer 4:13 and carry all before them, none being able to resist and oppose them; and should pass over rivers that lay in their way, and the boundaries of Judea, and spread themselves over the whole country; and then that country, and the inhabitants of it, should be punished for their sins, particularly for their confidence in themselves; in their wealth and riches; in their fortresses and strong towers; in their own works of righteousness; all which they made idols of, and trusted not in their God, as they ought to have done.

Gill: Hab 1:12

Art thou not from everlasting, O Lord my God, mine holy One? .... The prophet, foreseeing these calamities coming upon his nation and people, observes some things for their comfort in this verse; and expostulates with God in the following verses Hab 1:13 about his providential dealings, in order to obtain an answer from him, which might remove the objections of his own mind, and those of other good men he personates, raised against them; being stumbled at this, that wicked men should be suffered to succeed and prosper, and the righteous should be afflicted and distressed by them: but for his own present consolation, and that of others, in a view of the worst that should befall them, he strongly asserts,

we shall not die; meaning not a corporeal death, for that all men die, good and bad; and this the Jews did die, and no doubt good men among them too, at the siege and taking of Jerusalem by the Chaldean army, either by famine, or pestilence, or sword: nor a death of affliction, which the people of God are subject to, as well as others; is often their case, and is for their good, and in love, and not wrath: but a spiritual death, which none that are quickened by the Spirit and grace of God ever die; though grace may be low, it is never lost; though saints may be in dead and lifeless frames, and need quickening afresh, yet they are not without the principle of spiritual life; grace in them is a well of living water, springing up to everlasting life; their spiritual life can never fail them, since it is secured in Christ: and much less shall they die the second, or an eternal death; they are ordained to eternal life; Christ is come, and given his flesh for it, that they might have it; it is in his hands for them; they are united to him, and have both the promise and pledge of it: and this may be argued, as by the prophet here, from the eternity of God, art "thou not from everlasting?" he is from everlasting to everlasting, the Ancient of days, that inhabits eternity, is, was, and is to come: therefore "we shall not die"; none of his people shall perish, because he loves them with an everlasting love; has made an everlasting choice of them; has set up Christ from everlasting as their surety and Saviour; entered into an everlasting covenant with them in Christ; is their everlasting Father, and will be their everlasting portion; is the unchangeable Jehovah, and therefore they shall not be consumed: this may be concluded from their covenant interest in God, "O Lord my God"; they are his peculiar people, given to Christ to be preserved by him, and covenant interest always continues; he that is their God is their God and guide unto death: and also from the holiness of God, "mine holy One"; who has sworn by his holiness to them, and is faithful to his covenant and promise; and is the sanctifier of them, that has sanctified or set them apart for himself; made Christ sanctification to them, and makes them holy by his Spirit and grace, and enables them to persevere in grace and holiness: moreover, this may be understood of the people of the Jews, as a church and nation; who, though they would be carried captive into Babylon, yet would still continue as such, and be returned again as such, and not die, sink, and perish; since the Messiah was to spring from them; and they might be assured of their preservation for that purpose, from the perfections of God, his covenant with them, and their relation to him: nor shall the church of Christ in any age die and perish, though in ever so low a state; a particular church may, but the interest and church of Christ in general, or his spiritual seed, never shall. This is one of the eighteen passages, as Jarchi, Kimchi, and Ben Melech observe, called "Tikkun-Sopherim", the correction of the scribes, of Ezra, and his company; it having been written, in some copies, "thou shall not die" ^a; asserting the immortality of God, or his eternity to come; and that, as he was from everlasting, so he should continue to everlasting; and to this sense the Targum paraphrases the words,

"thy Word remaineth for ever;''

and so the Syriac version follows the same reading:

O Lord, thou hast ordained them for judgment: that is, the Chaldeans; either to be judged and punished themselves for their sins, as all wicked Christless sinners are, even righteously foreordained to condemnation for their sins; or rather to be the instruments of punishing the wicked among the Jews; for this purpose were these people ordained in the counsels of God, and raised up in his providence, and constituted a kingdom, and made a powerful nation:

O mighty God; or "rock" ^b; the rock and refuge of his people:

thou hast established them for correction; or "founded" ^c them, and settled them as a monarchy, strong and mighty for this end, that they might be a rod in the hand of the Lord, not for destruction, but for correction and chastisement; and from hence it might be also comfortably concluded that they should not die and utterly perish.

Gill: Hab 1:13

Thou art of purer eyes than to behold evil, and canst not look upon iniquity,.... The Lord with his eyes of omniscience beholds all things good and evil, and all men good and bad, with all their actions; but then he does not look upon the sins of men with pleasure and approbation; since they are contrary to his nature, repugnant to his will, and breaches of his righteous law: and though sin in general may be included here, yet there seems to be a particular respect had to the "evil" or injury done by the Chaldeans to the Jews, in invading their land, spoiling their substance, and slaying their persons; and to the "iniquity", labour, or grievance, by which may be meant the oppression and violence the same people exercised upon the inhabitants of Judea; which, though permitted by the Lord, could not be well pleasing in his sight. The Targum interprets it of persons, workers of evil, and workers of the labour of falsehood; see Psa 5:4,

wherefore lookest thou upon them that deal treacherously; the Chaldeans, who dealt treacherously with God, by worshipping idols; and with the Jews, pretending to be their good friends and allies, when they meditated their ruin and destruction; and yet the Lord in his providence seemed to look favourably on these perfidious persons, since they succeeded in all their enterprises: this was stumbling to the prophet, and all good men; and they knew not how, or at least found great difficulty, to reconcile this to the purity and holiness of God, and to his justice and faithfulness; see Jer 12:1,

and holdest thy tongue when the wicked devoureth the man that is more righteous than he? the comparison does not lie so much personally between Nebuchadnezzar and Zedekiah the last king of the Jews, whose eyes the king of Babylon put out, and whom he used in a cruel manner; who was, no doubt, comparatively speaking, a more righteous person than the Chaldean monarch was; being not the worst of the kings of Judea, and whose name has the signification of righteousness in it: but rather between the Chaldeans and the Jews; who, though there were many wicked persons among them, yet there were some truly righteous, who fell in the common calamity; and, as to the bulk of them, were a more righteous people, at the worst, than their enemies were, who devoured them, destroyed many with the sword, plundered them of their substance, and carried them captive; and the Lord was silent all this while, said nothing in his providence against them, put no stop to their proceedings; and by his silence seemed to approve of, at least to connive at, what they did; and this the prophet in the name of good men reasons with the Lord about.

Gill: Hab 1:14

And makest men as the fishes of the sea,.... That is, sufferest them to be used as the fishes of the sea, which are easily taken in the net, and are common to everyone; whosoever will may take them up, and kill them, and use them for their food; and which also among themselves are often hardly used, the lesser being devoured by the greater; and in like manner the prophet suggests, that the people of the Jews, who were men made after the image of God, and made for society and usefulness, and moreover were God's covenant people; and it might have been expected, that a more special providence would have attended them, more than other men, and especially than what attended the fishes of the sea; yet it looked as if there were no more care taken of them than of these:

as the creeping things that have no ruler over them; not the creeping things of the earth, but of the water, the lesser sort of fishes that move in the water; or those that more properly creep, as crabs, prawns, and shrimps; see Psa 104:25 who have none to protect and defend them, and restrain others from taking and hurting them: this may seem contrary to what Aristotle ^d and Pliny ^e say of some fishes, that they go in company, and have a leader or governor; but, as Bochart ^f observes, it is one thing to be a leader of the way, a guide and director, which way to steer their course in swimming; and another thing to be as the general of an army, to protect and defend, or under whose directions they might defend themselves; such an one the prophet denies they had: and so, the prophet complains, this was the case of the Jews; they were exposed to the cruelty of their enemies, as if there was no God that governed in the world, and no providence to direct and order things for the preservation of men, and to keep good men from being hurt by evil men; or those that were weak and feeble from being oppressed by the powerful and mighty; this he reasons with the Lord about, and was desirous of an answer to it.

Gill: Hab 1:15

They take up all of them with the angle,.... The prophet continues the metaphor of fishing, and observes the different ways of taking fish; which is to be applied to the case he is speaking of: as fishermen take all they can with their angles, so "they" or "he", for it is in the singular number, Nebuchadnezzar and his army, take up all out of the sea of the world; are ambitious of getting all kingdoms and nations of the world under their power and dominion; particularly all Judea, and all the inhabitants of it, good and bad, without any distinction; for all were fish which came to their net: this may design the artful and alluring methods they first made use of to get the people into their hands, by making covenants with them, and drawing them into making of presents, and paying of tribute:

they catch them in their net, and gather them in their drag; with the angle the fisherman catches fish one by one, but with the net great numbers; and what he misses by throwing the net, he gets by using the drag; all which may be expressive of the ways and methods used by the king of Babylon and his army, both in the times of Jeconiah, and of Zedekiah; under the former he used the net, and carried off large numbers, and with them the royal family and great substance, but left many behind; under the latter he came and swept away all, drained the land of its riches and its inhabitants:

therefore they rejoice and are glad; as fishermen do when they have good sport; so these people rejoiced in their own success, and in the calamities of their neighbours.

Gill: Hab 1:16

Therefore they sacrifice unto their net, and burn incense unto their drag,.... Either to their idols, to fortune and the stars, as Aben Ezra; imagining they gave them success, and prospered them in the arts and methods they used: or to their arms, as the Targum; nor was it unusual with the Heathens to worship their spears, sacrifice to them, and swear by them ^g. So Justin says ^h, originally the ancients worshipped spears for gods, in memory of whose religion spears are still added to the images of the gods. Lucian ⁱ asserts that the Scythians sacrificed to a scimitar; and Arnobius ^k says the same; and Ammianus Marcellinus ^l reports, that the Quadi worship their swords or daggers instead of gods; and that it was usual to swear by the spear is evident from others ^m. Or else the sense is, they sacrificed to their own valour and courage, skill and conduct.

Because by them their portion is fat, and their meat plenteous: that is, by their angle, net, and drag; or by those things signified by them, the arts and methods they used to subdue nations, conquer kingdoms, and bring them into subjection to them; they enlarged their dominions, increased their riches and revenues, and had plenty of everything that was desirable for food and raiment, for pleasure and profit; or to gratify the most unbounded ambition, having everything that heart could wish for and desire: the allusion is to making sumptuous feasts, and rich banquets, on occasion of victories obtained.

Gill: Hab 1:17

Shall they therefore empty their net,.... Or "thus", after this manner, so Noldius; as fishermen do, when they have had a good cast, and a large draught, spread the net, and take out the fishes, in order to throw it again, and catch more; and so it is asked, should these Chaldeans, when they have conquered one nation, and so filled their net or themselves with the spoil, carry it to Babylon, and there lay it up, and then proceed to fight against another kingdom and nation, and plunder it in like manner?

and not spare continually to slay the nations? the inhabitants of them one after another, and subdue them under them, and make themselves master of all their treasure, until they are arrived to universal monarchy by such cruel and unmerciful methods. The Targum is,

"shall he send his armies continually to consume nations, and that without mercy?''

This the prophet proposes in the name of the whole body of the Lord's people, and leaves it with him to have an answer to it, which is given in the following chapter Hab 2:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Hab 1:5

¹ tn Or “look among the nations and observe.” The imperatival forms in v. 5 are plural, indicating that the Lord’s message is for the whole nation, not just the prophet.

² tn The Hebrew text combines the Hitpael and Qal imperatival forms of the verb תָּמַה (tamah, “be amazed”). A literal translation might read, “Shock yourselves and be shocked!” The repetition of sounds draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572-73 §34.4c.

³ tc Heb “for a work working in your days.” Following the LXX reading, some supply a first person singular pronoun with the participle פֹּעֵל (po’el). Ellipsis of a first singular pronoun before participles is relatively rare (see GKC 360 §116.s); perhaps an original אֲנֹכִי (’anoki; or אֲנִי, ’aniy) followed the initial כִּי (ki) and was omitted by homoioteleuton.

⁴ tn Heb “you will not believe when it is told.” In this context the force of כִּי (ki) may be “when,” “if,” or “even though.”

NET Notes: Hab 1:6

¹ tn Heb “raise up” (so KJV, ASV).

² tn Heb “bitter.” Other translation options for this word in this context include “fierce” (NASB, NRSV); “savage” (NEB); or “grim.”

³ tn Heb “hasty, quick.” Some translate here “impetuous” (so NEB, NASB, NIV, NRSV) or “rash,” but in this context greed may very well be the idea. The Babylonians move quickly and recklessly ahead in their greedy quest to expand their empire.

⁴ tn Heb “the open spaces.”

NET Notes: Hab 1:7

¹ tn Heb “from him his justice, even his lifting up, goes out.” In this context שְׂאֵת (sÿ’et) probably has the nuance “authority.” See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 150.

NET Notes: Hab 1:8

¹ tn Heb “sharper,” in the sense of “keener” or “more alert.” Some translate “quicker” on the basis of the parallelism with the first line (see HALOT 291 s.v. חדד).

² tn Heb “wolves of the evening,” that is, wolves that prowl at night. The present translation assumes an emendation to עֲרָבָה (’aravah, “desert”). On this phrase see also Zeph 3:3.

³ tn Or “horsemen,” “cavalry.”

⁴ tn The precise nuance of the rare verb פָּוַשׁ (parash) is unclear here. Elsewhere it is used of animals jumping or leaping (see Jer 50:11; Mal 4:2).

⁵ tn Or “eagle” (so NASB, NRSV). The term can refer to either eagles or vultures, but in this context of gruesome destruction and death “vulture” is preferred.

⁶ tn Heb “they fly like a vulture/an eagle quickly to devour.” The direct object “their prey” is not included in the Hebrew text but is implied, and has been supplied in the translation for clarity.

NET Notes: Hab 1:9

¹ tn Heb “come.”

² tn Heb “The totality of their faces is to the east” (or “is forward”). The precise meaning of the Hebrew term מְגַמַּת (megammat) is unclear. For a discussion of options see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 93. NEB has “a sea of faces rolls on”; NIV “their hordes advance like a desert wind”; NRSV “with faces pressing forward.”

³ tn Heb “and he gathers like sand, prisoners.”

NET Notes: Hab 1:10

¹ tn Heb “they heap up dirt.” This is a reference to the piling up of earthen ramps in the process of laying siege to a fortified city.

NET Notes: Hab 1:11

¹ tn The precise meaning of v. 11a is uncertain. The present translation assumes the first line further describes the Babylonian hordes, comparing them to a destructive wind. Another option is to understand רוּחַ (ruakh) as “spirit,” rather than “wind,” and take the form וְאָשֵׁם (vÿ’ashem) with what precedes (as suggested by the scribal punctuation). Repointing this form as a geminate verb from שָׁמַם (shamam, “be astonished”), one could then translate the line, “The spirit passed on and departed, and I was astonished.” In this case the line would describe the cessation of the divine revelation which began in v. 5. For a detailed defense of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 97-100.

² tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (’ashem) is a predicate adjective meaning “guilty” and that it relates to what follows.

NET Notes: Hab 1:12

¹ tn Heb “Are you not from antiquity, O Lord?” The rhetorical question expects the answer, “Yes, of course.” The present translation reflects the force of the rhetorical question, rendering it as an affirmation. When used in a temporal sense the phrase מִקֶדֶם (miqedem) means “from antiquity, ancient times,” often referring to earlier periods in Israel’s history. See its use in Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10; Mic 5:2.

² tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.”

³ tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.

⁴ tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.

⁵ tn Heb “for judgment.”

⁶ tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).

⁷ tn Heb “to correct, reprove.”

NET Notes: Hab 1:13

¹ tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.

² tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”

³ tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”

⁴ tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.

⁵ tn Or “swallow up.”

⁶ tn Heb “more innocent than themselves.”

NET Notes: Hab 1:14

¹ tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25.

NET Notes: Hab 1:15

¹ tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.

² tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.

³ tn Heb “and he gathers.”

⁴ tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.

NET Notes: Hab 1:16

¹ tn Heb “therefore.”

² sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).

³ tn Heb “for by them his portion is full [or, “fat”].”

⁴ tn Heb “and his food is plentiful [or, “fat”].”

NET Notes: Hab 1:17

¹ tn Or “therefore.”

² tn Heb “Will he then empty his throw net?” The words “continue to fill and” are supplied in the translation for clarification.

³ tn Or “continually.”

⁴ tn Heb “kill.”

⁵ tn Or “without showing compassion.”

Geneva Bible: Hab 1:5

Behold ye among the nations, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ^{( d )} ye will not believe, though it be told [you].

^{( d )} As in times past you would not believe God's word, so you will not now believe the strange plagues which are at hand.

Geneva Bible: Hab 1:7

They [are] terrible and dreadful: ^{( e )} their judgment and their dignity shall proceed from themselves.

^{( e )} They themselves will be your judges in this cause, and none will have authority over them to control them.

Geneva Bible: Hab 1:9

They shall come all for violence: their faces shall sup up [as] the ^{( f )} east wind, and they shall gather the captives ^{( g )} as the sand.

^{( f )} For the Jews most feared this wind, because it destroyed their fruits.

^{( g )} They will be so many in number.

Geneva Bible: Hab 1:10

And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap ^{( h )} dust, and take it.

^{( h )} They will cast up mounds against it.

Geneva Bible: Hab 1:11

Then shall [his] mind change, and he shall ^{( i )} pass over, and offend, [imputing] this his power to his god.

^{( i )} The Prophet comforts the faithful that God will also destroy the Babylonians, because they will abuse this victory, and become proud and insolent, attributing the praise of this to their idols.

Geneva Bible: Hab 1:12

[Art] thou not from everlasting, O LORD my God, my Holy One? we shall not ^{( k )} die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

^{( k )} He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.

Geneva Bible: Hab 1:14

And makest men as the ^{( l )} fishes of the sea, as the creeping animals, [that have] no ruler over them?

^{( l )} So that the great devours the small, and the Chaldeans destroy all the world.

Geneva Bible: Hab 1:16

Therefore they sacrifice to their ^{( m )} net, and burn incense to their drag; because by them their portion [is] fat, and their food plenteous.

^{( m )} Meaning that the enemies flatter themselves, and glory in their own strength, power, and intellect.

Geneva Bible: Hab 1:17

Shall they therefore empty their net, and not spare continually to slay ^{( n )} the nations?

^{( n )} Meaning, that they would not.

Commentary -- Verse Range Notes

TSK Synopsis: Hab 1:1-17

1 Unto Habakkuk, complaining of the iniquity of the land,

5 is shewn the fearful vengeance by the Chaldeans.

12 He complains that vengeance should be executed by them who are far worse.

MHCC: Hab 1:1-11

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

MHCC: Hab 1:12-17

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

Matthew Henry: Hab 1:5-11

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

I. The preamble to the sentence is very awful (Hab 1:5): Behold, you among the heathen, and regard. Since they will not be brought to repentance by the long-suffering of God, he will take another course with them. No resentments are so keen, so deep, as those of abused patience. The Lord will inflict upon them, 1. A public punishment, which shall be beheld and regarded among the heathen, which the neighbouring nations shall take notice of and stand amazed at; see Deu 29:24, Deu 29:25. This will aggravate the desolations of Israel, that they will thereby be made a spectacle to the world. 2. An amazing punishment, so strange and surprising, and so much out of the common road of Providence, that it shall not be paralleled among the heathen, shall be sorer and heavier than what God has usually inflicted upon the nations that know him not; nay, it shall not be credited even by those that had the prediction of it from God before it comes, or the report of it from those that were eye-witnesses of it when it comes: You will not believe it, though it be told you; it will be thought incredible that so many judgments should combine in one, and every circumstance so strangely concur to enforce and aggravate it, that so great and potent a nation should be so reduced and broken, and that God should deal so severely with a people that had been taken into the bond of the covenant and that he had done so much for. The punishment of God's professing people cannot but be the astonishment of all about them. 3. A speedy punishment: " I will work a work in your days, now quickly; this generation shall not pass till the judgment threatened be accomplished. The sins of former days shall be reckoned for in your days; for now the measure of the iniquity is full,"Mat 23:36. 4. It shall be a punishment in which much of the hand of God shall appear; it shall be a work of his own working, so that all who see it shall say, This is the Lord's doing; and it will be found a fearful thing to fall into his hands; woe to those whom he takes to task! 5. It shall be such a punishment as will typify the destruction to be brought upon the despisers of Christ and his gospel, for to that these words are applied Act 13:41, Behold, you despisers, and wonder, and perish. The ruin of Jerusalem by the Chaldeans for their idolatry was a figure of their ruin by the Romans for rejecting Christ and his gospel, and it is a very marvellous thing, and almost incredible. Is there not a strange punishment to the workers of iniquity?

II. The sentence itself is very dreadful and particular (Hab 1:6): Lo, I raise up the Chaldeans. There were those that raised up a great deal of strife and contention among them, which was their sin; and now God will raise up the Chaldeans against them, who shall strive and contend with them, which shall be their punishment. Note, When God's professing people quarrel among themselves, snarl at, and devour one another, it is just with God to bring the common enemy upon them, that shall make peace by making a universal devastation. The contending parties in Jerusalem were inveterate one against another, when the Romans came and took away their place and nation. The Chaldeans shall be the instruments of the destruction threatened, and, though themselves acting unrighteously, they shall execute the righteousness of the Lord and punish the unrighteousness of Israel. Now, here we have,

1. A description of the people that shall be raised up against Israel, to be a scourge to them. (1.) They are a bitter and hasty nation, cruel and fierce, and what they do is done with violence and fury; they are precipitate in their counsels, vehement in their passions, and push on with resolution in their enterprises; they show no mercy and they spare no pains. Miserable is the case of those that are given up into the hand of these cruel ones. (2.) They are strong, and therefore formidable, and such as there is no standing before, and yet no fleeing from (Hab 1:7): They are terrible and dreadful, famed for the gallant troops they bring into the field (Hab 1:8); their horses are swifter than leopards to charge and pursue, and more fierce than the evening wolves; and wolves are observed to be the most ravenous towards the evening, after they have been kept hungry all day, waiting for that darkness under the protection of which all the beasts of the forest creep forth, Psa 104:20. Their squadrons of horse shall be very numerous: " Their horse-men shall spread themselves a great way, for they shall come from far, from all parts of their own country, and shall be dispersed into all parts of the country they invade, to plunder it, and enrich themselves with the spoil of it. And, in making speed to spoil, they shall hasten to the prey (as those, Isa 8:1, margin ), for they shall fly as the eagle towards the earth when she hastens to eat and strikes at the prey she has an eye upon."(3.) Their own will is a law to them, and, in the fierceness of their pursuits, they will not be governed by any laws of humanity, equity, or honour: Their judgment and their dignity shall proceed of themselves, Hab 1:7. Appetite and passion rule them, and not reason nor conscience. Their principle is, Quicquid libet, licet - My will is my law. And, Sic volo, sic jubeo; stat pro ratione voluntas - This is my wish, this is my command; it shall be done because I choose it. What favour can be hoped for from such an enemy? Note, Those who have been unjust and unmerciful, among whom the law is slacked, and judgment doth not go forth, will justly be paid in their own coin and fall into the hands of those who will deal unjustly and unmercifully with them.

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

Matthew Henry: Hab 1:12-17

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

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

1. However it be, yet God is the Lord our God, and our Holy One. The victorious Chaldeans impute their power to their idols, but we are taught to tell them that the God of Israel is the true God, the living God, Jer 10:10, Jer 10:11. (1.) He is Jehovah, the fountain of all being, power, and perfection. Our rock is not as theirs. (2.) "He is my God. "He speaks in the people's name; every Israelite may say, "He is mine. Though we are thus sore broken, and all this has come upon us, yet have we not forgotten the name of our God, nor quitted our relation to him, yet have we not disowned him, nor hath he disowned us, Psa 44:17. We are an offending people; he is an offended God; yet he is ours, and we will not entertain any hard thoughts of him, nor of his service, for all this."(3.) "He is my Holy One. "This intimates that the prophet loved God as a holy God, loved him for the sake of his holiness. "He is mine because he is a Holy One; and therefore he will be my sanctifier and my Saviour, because he is my Holy One. Men are unholy, but my God is holy. "

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

3. While the world stands God will have a church in it. Thou art from everlasting, and then we shall not die. The Israel of God shall not be extirpated, nor the name of Israel blotted out, though it may sometimes seem to be very near it; like the apostles (2Co 6:9), chastened, and not killed; chastened sorely, but not delivered over to death, Psa 118:18. See how the prophet infers the perpetuity of the church from the eternity of God; for Christ has said, Because I live, and therefore as long as I live, you shall live also, Joh 14:19. He is the rock on which the church is so firmly built that the gates of hell shall not, cannot, prevail against it. We shall not die.

4. Whatever the enemies of the church may do against her, it is according to the counsel of God, and is designed and directed for wise and holy ends: Thou hast ordained them; thou hast established them. It was God that gave the Chaldeans their power, made them a formidable people, and in his counsel determined what they should do, nor had they any power against his Israel but what was given them from above. He gave them their commission to take the spoil and to take the prey, Isa 10:6. Herein God appears a mighty God, that the power of mighty men is derived from him, depends upon him, and is under his check; he says concerning it, Hitherto shall it come, and no further. Those whom God ordains shall do no more than what God has ordained, which is a great comfort to God's suffering people. Men are God's hand, the rod in his hand, Psa 17:14. And he has ordained them for judgment, and for correction. God's people need correction, and deserve it; they must expect it; they shall have it; when wicked men are let loose against them, it is not for their destruction, that they may be ruined, but for their correction, that they may be reformed; they are not intended for a sword, to cut them off, but for a rod, to drive out the foolishness that is found in their hearts, though they mean not so, neither does their heart think so, Isa 10:7. Note, It is matter of great comfort to us, in reference to the troubles and afflictions of the church, that, whatever mischief men design to them, God designs to bring good out of them, and we are sure that his counsel shall stand.

5. Though the wickedness of the wicked may prosper for a while, yet God is a holy God, and does not approve of that wickedness (Hab 1:13): Thou art of purer eyes than to behold evil. The prophet, observing how very vicious and impious the Chaldeans were, and yet what great success they had against God's Israel, found a temptation arising from it to say that it was vain to serve God, and that it was indifferent to him what men were. But he soon suppresses the thought, by having recourse to his first principle, That God is not, that he cannot be, the author or patron of sin; as he cannot do iniquity himself, so he is of purer eyes than to behold it with any allowance or approbation; no, it is that abominable thing which the Lord hates. He sees all the sin that is committed in the world, and it is an offence to him, it is odious in his eyes, and those that commit it are thereby made obnoxious to his justice. There is in the nature of God an antipathy to those dispositions and practices that are contrary to his holy law; and, though an expedient is happily found out for his being reconciled to sinners, yet he never will, nor can, be reconciled to sin. And this principle we must resolve to abide by, though the dispensations of his providence may for a time, and in some instances, seem to be inconsistent with it. Note, God's connivance at sin must never be interpreted into a giving countenance to it; for he is not a God that has pleasure in wickedness, Psa 5:4, Psa 5:5. The iniquity which, it is here said, God does not look upon, may be meant especially of the mischief done to God's people by their persecutors; though God sees cause to permit it, yet he does not approve of it; so it agrees with that of Balaam (Num 23:21), He has not beheld iniquity against Jacob, nor seen, with allowance, perverseness against Israel, which is very comfortable to the people of God, in their afflictions by the rage of men, that they cannot infer God's anger from it; though the instruments of their trouble hate them, it does not therefore follow that God does; nay, he loves them, and it is in love that he corrects them.

II. The grievances he complains of, and finds hard to reconcile with these truths: "Since we are sure that thou art a holy God, why have atheists temptation given them to question whether thou art so or no? Wherefore lookest thou upon the Chaldeans that deal treacherously with thy people, and givest them success in their attempts upon us? Why dost thou suffer thy sworn enemies, who blaspheme thy name, to deal thus cruelly, thus perfidiously, with thy sworn subjects, who desire to fear thy name? What shall we say to this?"This was a temptation to Job (Job 21:7; Job 24:1), to David (Psa 73:2, Psa 73:3), to Jeremiah, Jer 12:1, Jer 12:2. 1. That God permitted sin, and was patient with the sinners. He looked upon them; he saw all their wicked doings and designs, and did not restrain nor punish them, but suffered them to speed in their purposes, to go on and prosper, and to carry all before them. Nay, his looking upon them intimates that he not only gave them no check or rebuke, but that he gave them encouragement and assistance, as if he smiled upon them and favoured them. He held his tongue when they went on in their wicked courses, said nothing against them, gave no orders to stop them. These things thou hast done, and I kept silence. 2. That his patience was abused, and, because sentence against these evil works and workers was not executed speedily, therefore their hearts were the more fully set in them to do evil. (1.) They were false and deceitful, and there was no credit to be given them, nor any confidence to be put in them. They deal treacherously; under colour of peace and friendship, they prosecute and execute the most mischievous designs, and make no conscience of their word in any thing. (2.) They hated and persecuted men because they were better than themselves, as Cain hated Abel because his own works were evil and his brother's righteous. The wicked devours the man that is more righteous than he, for that very reason, because he shames him; they have an ill will to the image of God, and therefore devour good men, because they bear that image. Though many of the Jews were as bad as the Chaldeans themselves, and worse, yet there were those among them that were much more righteous, and yet were devoured by them. (3.) They made no more of killing men that of catching fish. The prophet complains that, Providence having delivered up the weaker to be prey to the stronger, they were, in effect, made as the fishes of the sea, Hab 1:14. So they had been among themselves, preying upon one another as the greater fishes do upon the less (Hab 1:3), and they were made so to the common enemy. They were as the creeping things, or swimming things (for the word is used for fish, Gen 1:20), that have no ruler over them, either to restrain them from devouring one another or to protect them from being devoured by their enemies. They are given up to the Chaldeans as fish to the fishermen. Those proud oppressors make no conscience of killing them, any more than men do of pulling fish out of the water, so small account do they make of human lives. They make no difficulty of killing them, but do it with as much ease as men catch fish, that make no resistance, but are unguarded and unarmed, and it is rather a pastime than any pains to take them. They make no distinction among them, but all is fish that comes to their net; and they reckon every thing their own that they can lay their hands on. They have various ways of spoiling and destroying, as men have of taking fish. Some they take up with the angle (Hab 1:15), one by one; others they catch in shoals, and by wholesale, in their net, and gather them in their drag, their enclosing net. Such variety of methods have they to destroy those by whom they hope to enrich themselves. (4.) They gloried in what they got, and pleased themselves with it, though it was got dishonestly: Their portion is fat, and their meat plenteous; they prosper in their oppression and fraud; they have a great deal, and it is of the best; their land is good, and they have abundance of it. And therefore, [1.] They have great complacency in themselves, and are very pleasant; they live merrily (Hab 1:15): Therefore they rejoice and are glad, because their wealth is great, and their projects succeed for the increase of it, Job 31:25. Soul, take thy ease, Luk 12:19. [2.] They have a great conceit of themselves, and are great admirers of their own ingenuity and management: They sacrifice to their own net, and burn incense to their own drag; they applaud themselves for having got so much money, though ever so dishonestly. Note, There is a proneness in us to take the glory of our outward prosperity to ourselves, and to say, My might, and the power of my hands, have gotten me this wealth, Deu 8:17. This is idolizing ourselves, sacrificing to the dragnet, because it is our own, which is as absurd a piece of idolatry as sacrificing to Neptune or Dagon. That which makes them adore their net thus is because by it their portion is fat. Those that make a god of their money will make a god of their drag-net, if they can but get money by it.

III. The prophet, in the close, humbly expresses his hope that God will not suffer these destroyers of mankind always to go on and prosper thus, and expostulates with God concerning it (Hab 1:17): " Shall they therefore empty their net? Shall they enrich themselves, and fill their own vessels, with that which they have by violence and oppression taken away from their neighbours? Shall they empty their net of what they have caught, that they may cast it into the sea again, to catch more? And wilt thou suffer them to proceed in this wicked course? Shall they not spare continually to slay the nations? Must the numbers and wealth of nations be sacrificed to their net? As if it were a small thing to rob men of their estates, shall they rob God of his glory? Is not God the king of nations, and will he not assert their injured rights? Is he not jealous for his own honour, and will he not maintain that?"The prophet lodges the matter in God's hand, and leaves it with him, as the psalmist does. Psa 74:22, Arise, O God! Plead thy own cause.

Keil-Delitzsch: Hab 1:5

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

Keil-Delitzsch: Hab 1:6-11

Announcement of this work. - Hab 1:6. "For, behold, I cause the Chaldaeans to rise up, the fierce and vehement nation, which marches along the breadths of the earth, to take possession of dwelling-places that are not its own. Hab 1:7. It is alarming and fearful: its right and its eminence go forth from it. Hab 1:8. And its horses are swifter than leopards, and more sudden than evening wolves: and its horsemen spring along; and its horsemen, they come from afar; they fly hither, hastening like an eagle to devour. Hab 1:9. It comes all at once for wickedness; the endeavour of their faces is directed forwards, and it gathers prisoners together like sand. Hab 1:10. And it, kings it scoffs at, and princes are laughter to it; it laughs at every stronghold, and heaps up sand, and takes it. Hab 1:11. Then it passes along, a wind, and comes hither and offends: this its strength is its god." הנני מקים , ecce suscitaturus sum . הנּה before the participle always refers to the future. הקים , to cause to stand up or appear, does not apply to the elevation of the Chaldaeans into a nation or a conquering people, - for the picture which follows and is defined by the article הגּויו וגו presupposes that it already exists as a conquering people, - but to its being raised up against Judah, so that it is equivalent to מקים עליכם in Amo 6:14 (cf. Mic 5:4; 2Sa 12:11, etc.). Hakkasdı̄m , the Chaldaeans, sprang, according to Gen 22:22, from Kesed the son of Nahor, the brother of Abraham; so that they were a Semitic race. They dwelt from time immemorial in Babylonia or Mesopotamia, and are called a primeval people, gōI mē‛ōlâm , in Jer 5:15. Abram migrated to Canaan from Ur of the Chaldees, from the other side of the river (Euphrates: Gen 11:28, Gen 11:31, compared with Jos 24:2); and the Kasdı̄m in Isaiah, Jeremiah, and Ezekiel are inhabitants of Babel or Babylonia (Isa 43:14; Isa 47:1; Isa 48:14, Isa 48:20; Jer 21:9; Jer 32:4, Jer 32:24, etc.; Eze 23:23). Babylonia is called 'erets Kasdı̄m (Jer 24:5; Jer 25:12; Eze 12:13), or simply Kasdı̄m (Jer 50:10; Jer 51:24, Jer 51:35; Ezekiel 26:29; Eze 23:16). The modern hypothesis, that the Chaldaeans were first of all transplanted by the Assyrians from the northern border mountains of Armenia, Media, and Assyria to Babylonia, and that having settled there, they afterwards grew into a cultivated people, and as a conquering nation exerted great influence in the history of the world, simply rests upon a most precarious interpretation of an obscure passage in Isaiah (Isa 23:18), and has no higher value than the opinion of the latest Assyriologists that the Chaldaeans are a people of Tatar origin, who mingled with the Shemites of the countries bordering upon the Euphrates and Tigris (see Delitzsch on Isa 23:13). Habakkuk describes this people as mar , bitter, or rough, and, when used to denote a disposition, fierce ( mar nephesh , Jdg 18:25; 2Sa 17:8); and nimhâr , heedless or rash (Isa 32:4), here violent, and as moving along the breadths of the earth ( ἑπὶ τὰ πλάτη τῆς γῆς , lxx: cf. Rev 20:9), i.e., marching through the whole extent of the earth (Isa 8:8): terram quam late patet (Ros.). ל is not used here to denote the direction or the goal, but the space, as in Gen 13:17 (Hitzig, Delitzsch). To take possession of dwelling-laces that are not his own ( לא־לו = אשׁר לא־לו ), i.e., to take possession of foreign lands that do not belong to him. In Hab 1:7 the fierce disposition of this people is still further depicted, and in Hab 1:8 the violence with which it advances. אים , formidabilis , exciting terror; נורא , metuendus , creating alarm. ממּנּוּ וגו , from it, not from God (cf. Psa 17:2), does its right proceed, i.e., it determines right, and the rule of its conduct, according to its own standard; and שׂאתו , its eminence (Gen 49:3; Hos 13:1), "its δόξα (1Co 11:7) above all other nations"(Hitzig), making itself lord through the might of its arms. Its horses are lighter, i.e., swifter of foot, than panthers, which spring with the greatest rapidity upon their prey (for proofs of the swiftness of the panther, see Bochart, Hieroz. ii. p. 104, ed. Ros.), and חדּוּ , lit., sharper, i.e., shooting sharply upon it. As qâlal represents swiftness as a light rapid movement, which hardly touches the ground, so châda , ὀξὺν εἶναι , describes it as a hasty precipitate dash upon a certain object (Delitzsch). The first clause of this verse has been repeated by Jeremiah (Jer 4:13), with the alteration of one letter (viz., מנּשׁרים for מנּמרים ). Wolves of the evening (cf. Zep 3:3) are wolves which go out in the evening in search of prey, after having fasted through the day, not "wolves of Arabia ( ערב = ערב , lxx) or of the desert"( ערבה Kimchi).

Pâshū from pūsh , after the Arabic fâš , med . Ye , to strut proudly; when used of a horse and its rider, to spring along, to gallop; or of a calf, to hop or jump (Jer 50:11; Mal 4:2). The connection between this and pūsh (Nah 3:18), niphal to disperse or scatter one's self, is questionable. Delitzsch (on Job 35:15) derives pūsh in this verse and the passage cited from Arab. fâš , med . Vav , in the sense of swimming upon the top, and apparently traces pūsh in Nahum 3, as well as pash in Job 35:15, to Arab. fšš (when used of water: to overflow its dam); whilst Freytag (in the Lexicon ) gives, as the meaning of Arab. fšš II, dissolvit, dissipavit . Pârâshı̄m are horsemen, not riding-horses. The repetition of פּרשׁיו does not warrant our erasing the words וּפשׁוּ פּרשׁיו as a gloss, as Hitzig proposes. It can be explained very simply from the fact, that in the second hemistich Habakkuk passes from the general description of the Chaldaeans to a picture of their invasion of Judah. מרחוק , from afar, i.e., from Babylonia (cf. Isa 39:3). Their coming from afar, and the comparison of the rushing along of the Chaldaean horsemen to the flight of an eagle, points to the threat in Deu 28:49, "Jehovah shall bring against thee a nation from far, from the end of the earth, as swift as the eagle flieth,"which is now about to be fulfilled. Jeremiah frequently uses the same comparison when speaking of the Chaldaeans, viz., in Jer 4:13; Jer 48:40; Jer 49:22, and Lam 4:19 (cf. 2Sa 1:23). The ἁπ. λεγ. מגמּה may mean a horde or crowd, after the Hebrew גם werbeH , and the Arabic jammah , or snorting, endeavouring, striving, after Arab. jmm and jâm , appetivit , in which case גמם would be connected with גמא , to swallow. But the first meaning does not suit פּניהם קדימה , whereas the second does. קדימה , not eastwards, but according to the primary meaning of קדם , to the front, forwards. Ewald renders it incorrectly: "the striving of their face is to storm, i.e., to mischief;"for qâdı̄m , the east wind, when used in the sense of storm, is a figurative expression for that which is vain and worthless (Hos 12:2; cf. Job 15:2), but not for mischief. For ויּאסף , compare Gen 41:49 and Zec 9:3; and for כּחול , like sand of the sea, Hos 2:1. In Hab 1:10 והוּא and הוּא are introduced, that the words בּמּלכים and לכל־מבצר , upon which the emphasis lies, may be placed first. It, the Chaldaean nation, scoffs at kings and princes, and every stronghold, i.e., it ridicules all the resistance that kings and princes offer to its advance, by putting forth their strength, as a perfectly fruitless attempt. Mischâq , the object of laughter. The words, it heaps up dust and takes it (the fortress), express the facility with which every fortress is conquered by it. To heap up dust: denoting the casting up an embankment for attack (2Sa 20:15, etc.). The feminine suffix attached to ילכּדהּ refers ad sensum to the idea of a city ( עיר ), implied in מבצר , the latter being equivalent to עיר מבצר in 1Sa 6:18; 2Ki 3:19, etc. Thus will the Chaldaean continue incessantly to overthrow kings and conquer kingdoms with tempestuous rapidity, till he offends, by deifying his own power. With this gentle hint at the termination of his tyranny, the announcement of the judgment closes in Hab 1:11. אז , there , i.e., in this appearance of his, as depicted in Hab 1:6-10 : not "then,"in which case Hab 1:11 would affirm to what further enterprises the Chaldaeans would proceed after their rapidly and easily effected conquests. The perfects חלף and ויּעבור are used prophetically, representing the future as occurring already. חלף and עבר are used synonymously: to pass along and go further, used of the wind or tempest, as in Isa 21:1; here, as in Isa 8:8, of the hostile army overflowing the land; with this difference, however, that in Isaiah it is thought of as a stream of water, whereas here it is thought of as a tempest sweeping over the land. The subject to châlaph is not rūăch , but the Chaldaean ( הוּא , Hab 1:10); and rūăch is used appositionally, to denote the manner in which it passes along, viz., "like a tempestuous wind"( rūăch as in Job 30:15; Isa 7:2). ואשׁם is not a participle, but a perfect with Vav rel. , expressing the consequence, "and so he offends."In what way is stated in the last clause, in which זוּ does not answer to the relative אשׁר , in the sense of "he whose power,"but is placed demonstratively before the noun כּחו , like זה in Exo 32:1; Jos 9:12-13, and Isa 23:13 (cf. Ewald, §293, b ), pointing back to the strength of the Chaldaean, which has been previously depicted in its intensive and extensive greatness (Delitzsch). This its power is god to it, i.e., it makes it into its god (for the thought, compare Job 12:6, and the words of the Assyrian in Isa 10:13). The ordinary explanation of the first hemistich is, on the other hand, untenable (then its courage becomes young again, or grows), since רוּח cannot stand for רוּחו , and עבר without an object given in the context cannot mean to overstep, i.e., to go beyond the proper measure.

Keil-Delitzsch: Hab 1:12

On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident hope that He as the Holy One will not suffer His people to perish. Hab 1:12. "Art Thou not from olden time, O Jehovah, my God, my Holy One? We shall not die. Jehovah, for judgment hast Thou appointed it; and, O Rock, founded it for chastisement." However terrible and prostrating the divine threatening may sound, the prophet draws consolation and hope from the holiness of the faithful covenant God, that Israel will not perish, but that the judgment will be only a severe chastisement.

(Note: "Therefore,"says Calvin, "whoever desires to fight bravely with the ungodly, let him first settle the matter with God Himself, and, as it were, confirm and ratify that treaty which God has set before us, namely, that we are His people, and He will be a God to us in return. And because God makes a covenant with us in this manner, it is necessary that our faith should be well established, that we may go forth to the conflict with all the ungodly.")

The supplicatory question with which he soars to this hope of faith is closely connected with the divine and threatening prophecy in Hab 1:11. The Chaldaean's god is his own strength; but Israel's God is Jehovah, the Holy One. On the interrogative form of the words ("art Thou not?"), which requires an affirmative reply, Luther has aptly observed that "he speaks to God interrogatively, asking whether He will do this and only punish; not that he has any doubt on the subject, but that he shows how faith is sustained in the midst of conflicts, - namely, that it appears as weak as if it did not believe, and would sink at once, and fall into despair on account of the great calamity which crushes it. For although faith stands firm, yet it cracks, and speaks in a very different tone when in the midst of the conflict from what it does when the victory is gained."But as the question is sure to receive an affirmative reply, the prophet draws this inference from it: "we shall not die,"we Thy people shall not perish. This hope rests upon two foundations: viz., (1) from time immemorial Jehovah is Israel's God; and (2) He is the Holy One of Israel, who cannot leave wickedness unpunished either in Israel or in the foe. This leads to the further conclusion, that Jehovah has simply appointed the Chaldaean nation to execute the judgment, to chastise Israel, and not to destroy His people. The three predicates applied to God have equal weight in the question. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see at Gen 2:4); He is also Elohai, my , i.e., Israel's, God, who from time immemorial has proved to the people whom He had chosen as His possession that He is their God; and קדשׁי , the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous (Hab 1:13). לא נמוּת is not a supplicatory wish: Let us not die therefore; but a confident assertion: "We shall not die."

(Note: According to the Masora, לא נמוּת stands as תקון סופרים , i.e., correctio scribarum for לא תמוּת , thou wilt not die. These tikkune sophrim , however, of which the Masora reckons eighteen, are not alterations of original readings proposed by the sophrim , but simply traditional definitions of what the sacred writers originally intended to write, though they afterwards avoided it or gave a different turn. Thus the prophet intended to write here: "Thou (God) wilt not die;"but in the consciousness that this was at variance with the divine decorum, he gave it this turn, "We shall not die."But this rabbinical conjecture rests upon the erroneous assumption that מקּדם is a predicate, and the thought of the question is this: "Thou art from of old, Thou Jehovah my God, my Holy One,"according to which לא תמוּת would be an exegesis of מקּדם , which is evidently false. For further remarks on the tikkune sophrim , see Delitzsch's Commentary on Hab. l.c. , and the Appendix. p. 206ff.)

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

Keil-Delitzsch: Hab 1:13-17

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

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

Constable: Hab 1:5-11

B. Yahweh's answer about Judah 1:5-11

Though God had not responded to the prophet's questions previously, He did eventually, and Habakkuk recorded His answer. The form of this revelation is an oracle.

1:5 The Lord told Habakkuk and his people (plural "you" in Hebrew) to direct his attention away from what was happening in Judah to what was happening in the larger arena of ancient Near Eastern activity. They were to observe something there that would astonish them and make them marvel. They would see that God was doing something in their days that they would not believe if someone just told them about it.

1:6 The Lord urged the prophet and his people to see that He was in the process of raising up the Chaldeans as a force and power in their world.¹⁴ The Neo-Babylonian Empire began its rise to world domination with the accession of Nabopolassar to the throne of Babylon in 626 B.C. This aggressive king stimulated the Babylonians to become a ruthless and impetuous nation that had already marched through the ancient Near East and conquered several neighboring nations (cf. Ezek. 28:7; 30:11; 31:12; 32:12).

"The seventh-century prophets depicted the Lord as the sovereign ruler over the nations."¹⁵

1:7 Many nations feared the Babylonians, who were a law unto themselves. They lived by rules that they made rather than those that were customary at the time. Similarly the Third Reich called error truth and right wrong to suit its own purposes.

"If God's people refuse to fear him, they will ultimately be compelled to fear those less worthy of fear (cf. Deut 28:47-48; [sic] 58-68; Jer 5:15-22)."¹⁶

The Jews of Habakkuk's day did not believe that God would allow the Gentiles to overrun their nation (cf. Jer. 5:12; 6:14; 7:1-34; 8:11; Lam. 4:12; Amos 6). Yet their law and their prophets warned them that this could happen (cf. Deut. 28:49-50; 1 Kings 11:14, 23; Jer. 4; 5:14-17; 6:22-30; Amos 6:14).

1:8 The military armaments of the Babylonians were state of the art. Their horses, implements of war in the ancient world, were the swiftest, faster even than leopards, one of the fastest animals in the cat family. They were more eager to attack their enemies than wolves (cf. Jer. 5:6). Their mounted soldiers swooped down on their enemies as fast and unsuspected as an eagle (or vulture) plummeting from the sky to devour a small animal on the ground (cf. Jer. 5:17; Lam. 4:19). All three of these animals that God used for comparison with the Babylonians were excellent hunters, fast and fierce.

1:9 The Babylonians loved violence. The faces of their warriors showed their love for battle as they moved irresistibly forward in conquest. They were as effective at collecting captives from other countries as the sirocco winds from the East were at driving dust before them (cf. Jer. 18:17; Ezek. 17:10; 19:12; Jon. 4:8). This enemy was advancing like a whirlwind gathering captives as innumerable as the sand.

1:10 The kings and rulers of the lands they overran were no threat to them. They laughed at them and their fortified cities in contempt (cf. 2 Kings 25:7). They heaped up rubble to conquer fortifications; they did not need special machines but used whatever they found to build siege ramps to conquer them (cf. 2 Kings 19:32; Ezek. 4:2).¹⁷

1:11 The Babylonians would sweep through the ancient Near East like the wind and pass on from one doomed nation to the next. Yet Yahweh promised to hold them guilty because they worshipped power instead of the true God. This is the reason God would judge them.

God may seem to be strangely silent and inactive in provocative circumstances. He sometimes gives unexpected answers to our prayers. And He sometimes uses strange instruments to correct His people.¹⁸

Constable: Hab 1:12-17

C. Habakkuk's question about Babylonia 1:12-17

This section is another lament (cf. 1:2-4).

1:12 Power was not Habakkuk's god; Yahweh was. The Lord's revelation of what He was doing in the prophet's day brought confidence to his heart and praise to his lips. Habakkuk affirmed his belief that Yahweh, his God, the Holy One, was from everlasting. The implication is that Yahweh is the only true God and that history was unfolding as it was because the God who created history was in charge of events (sovereign).

Habakkuk believed the Judeans would not perish completely because God had promised to preserve them forever (2 Sam. 7:16). The prophet now understood that Yahweh had appointed the Babylonians to judge the sinful Judeans. The God who had been a rock of security and safety for His people throughout their history had raised up this enemy to correct His people, not to annihilate them.

1:13 Because Yahweh was the Holy One, Habakkuk knew that He was too pure to look approvingly at evil nor could He favor wickedness. This was a basic tenet of Israel's faith (cf. Ps. 5:4; 34:16, 21). But this raised another, more serious, problem in the prophet's mind. Why did the Lord then look approvingly on the treachery of the Babylonians? Why did He not reprove them and restrain them when the Babylonians slew people who were more righteous than themselves?

The prophet's first question (vv. 2-4) arose out of an apparent inconsistency between God's actions and His character. He was a just God, but He was allowing sin in His people to go unpunished. His second question arose out of the same apparent inconsistency. Yahweh was a just God, but He was allowing terrible sinners to succeed and even permitted them to punish less serious sinners. These questions evidenced perplexed faith rather than weak faith. Clearly Habakkuk had strong faith in God, but how God was exercising His sovereignty baffled him.

1:14 Habakkuk asked the Lord why He had made people like fish and other sea creatures that apparently have no ruler over them.

"This statement probably represents the prophet's most pointed accusation against the Almighty. In recognizing the sovereignty of God among the nations, he must conclude that God himself is ultimately behind this massive maltreatment of humanity."¹⁹

Big fish eat little fish, and bigger fish eat the big fish. The same thing was happening in Habakkuk's world. Babylon was gobbling up the smaller nations, and Yahweh was not intervening in the process to establish justice.

1:15-16 Babylon was like a fisherman who took other nations captive with hook and net and rejoiced over his good catch.²⁰ Babylonian monuments depict the Chaldeans as having driven a hook through the lower lip of their captives and stringing them single file, like fish on a string.²¹ This was an Assyrian tradition that the Babylonians continued. In another Babylonian relief, the Chaldeans pictured their major gods dragging a net in which their captured enemies squirmed.²² The Babylonians even gave credit to the tools they used to make their impressive conquests rather than to Yahweh (cf. v. 11). They had as little regard for human life as fishermen have for fish. That God would allow this to continue seemed blatantly unjust to the prophet.

"Idolatry is not limited to those who bring sacrifices or burn incense to inanimate objects. People of position, power, and prosperity often pay homage to the business or agency that provided them their coveted status. It becomes their constant obsession, even their god.'"²³

1:17 Habakkuk concluded his question by asking the Lord if the Babylonians would continue to carry on their evil practices without sparing anyone. Yahweh's policy of not interfering with Babylon's wickedness baffled Habakkuk more than His policy of not interfering with Judah's wickedness. It was Yahweh using a nation that practiced such excessive violence to judge the sins of His people that Habakkuk could not understand.

Guzik: Hab 1:1-17

Habakkuk 1 - The Prophet's Problem

A. The first problem: "How long, O Lord?"

1. (1) Habakkuk and his burden.

The burden which the prophet Habakkuk saw.

a. The prophet Habakkuk: We don't know much about the prophet Habakkuk from any other book in the Bible. Since he prophesied the coming Babylonian army and its destruction of Judah, he prophesied some time before that invasion. Many think that Habakkuk ministered sometime during the reign of King Johoiakim, perhaps around the year 607 B.C.

i. It's hard to say with certainty when Habakkuk prophesied. Since he speaks of God raising up the Babylonians (Habakkuk 1:6), we can guess that he wrote in the 25-year period between the time when Babylon conquered Nineveh and the Assyrian Empire (612 B.C.) and the time when Babylon conquered Jerusalem (587 B.C.).

ii. We don't know how old Habakkuk was when he gave this prophecy, but it is likely that he lived during the time of godly king Josiah (640 to 609 B.C.) and then gave this prophecy during the reign of one of Josiah's successors. Habakkuk knew what it was like to live during a time of revival, and then to see God's people and the nation slip into lethargy and sin. "Habakkuk had a problem. He had lived through a period of national revival followed by a period of spiritual decline." (Boice)

b. The burden which the prophet Habakkuk saw: Habakkuk had a burden - not only in the sense of a message from God, but also in the sense of a heavy weight. It was heavy in its content, because Habakkuk announced coming judgment on Judah. It was also heavy in its source, because Habakkuk deals with tough questions he brings to God and God's answer to those questions.

i. The name Habakkuk is derived from the Hebrew verb "embrace." His name probably means, "He Who Embraces" or "He Who Clings." It is an appropriate name for both the prophet and the book, because Habakkuk comes to a firm faith through grappling with tough questions.

ii. The prophet: "This title is rare in book headings (see Haggai 1:1; Zechariah 1:1), and is taken by some to indicate that Habakkuk was a professional prophet, one who earned his living serving as a prophet at the Temple or court, unlike Amos (cf. Amos 7:14)." (Baker)

2. (2-4) Habakkuk asks God why He seems to delay judgment.

O LORD, how long shall I cry, and You will not hear? Even cry out to You, "Violence!" and You will not save. Why do You show me iniquity, and cause me to see trouble? For plundering and violence are before me; there is strife, and contention arises. Therefore the law is powerless, and justice never goes forth. For the wicked surround the righteous; therefore perverse judgment proceeds.

a. Even cry out to You, "Violence" and You will not save: Habakkuk looked at the violence and injustice around him in the nation of Judah. He wondered where God was, and why God did not set things right.

b. Why do You show me iniquity, and cause me to see trouble? This is an excellent question. Why does God allow us to see iniquity and trouble, in our self or in others?

i. Why God allows us to see iniquity in our self.

· To keep us humble

· To make us submissive in the hour of trouble

· To make us value salvation all the more

ii. Why God allows us to see iniquity in others.

· To show us what we might have been ourselves

· To make us see the wickedness of sin, that we might pass by it and hate it, and not indulge in it ourselves

· To make us admire the grace of God when He saves sinners

· To set us more earnestly to work that God can use us to save others and extend God's kingdom. "Ah, my brethren, we need to know more of the evil of men, to make us more earnest in seeking their salvation; for if there be anything in which the Church is lacking more than in any other matter, it is in the matter of earnestness." (Spurgeon)

c. Iniquity . . . trouble . . . plundering and violence . . . strife . . . contention . . . the law is powerless . . . justice never goes forth . . . perverse judgment proceeds: Habakkuk sees trouble and sin everywhere, from personal relationships to courts of law. This distresses him so much that he cries out to God and asks God why He doesn't set things straight.

i. Habakkuk deals with the questions that come up when someone really believes God, yet looks around them and the world doesn't seem to match up with how God wants it. Habakkuk sees it - especially remembering the prior times of revival under King Josiah - and asks, "Lord, why are you allowing this?"

ii. "This prophecy deals with the problems created by faith; and with the Divine answers to the questions which express those problems." (Morgan)

B. God's answer to the first problem.

1. (5-6) God's astounding work: bringing the Babylonians to judge Judah.

"Look among the nations and watch; be utterly astounded! For I will work a work in your days which you would not believe, though it were told you. For indeed I am raising up the Chaldeans, a bitter and hasty nation which marches through the breadth of the earth, to possess dwelling places that are not theirs."

a. Be utterly astounded: God tells the troubled prophet, "Don't worry about it. Look at the surrounding nations and from them will come a nation that will be My instrument of judgment on sinful Judah."

b. I will work a work in your days which you would not believe: We understand the idea of something "too good to be true," but that isn't what God is talking about here. This is something "too bad to be true," a work of judgment so astounding that Habakkuk would have a hard time believing it.

c. I am raising up the Chaldeans: When the Babylonians (the Chaldeans) eventually came against Judah, they came as sent by the LORD. It wasn't that they themselves did not want to come, but God allowed their sinful desire to conquer Judah to come to fruition. If God had not allowed them to do it, they never could have conquered Judah and exiled God's people out of the Promised Land.

2. (7-11) The strength and speed of the Babylonian army.

"They are terrible and dreadful; their judgment and their dignity proceed from themselves. Their horses also are swifter than leopards, and more fierce than evening wolves. Their chargers charge ahead; their cavalry comes from afar; they fly as the eagle that hastens to eat. They all come for violence; their faces are set like the east wind. They gather captives like sand. They scoff at kings, and princes are scorned by them. They deride every stronghold, for they heap up earthen mounds and seize it. Then his mind changes, and he transgresses; he commits offense, ascribing this power to his god."

a. They are terrible and dreadful: Habakkuk wondered where God's judgment was against sinful Judah. The LORD lets him know that the judgment will indeed come, and when it comes through the Babylonians it will be terrible and dreadful.

b. He commits offense, ascribing this power to his god: When the Babylonians overwhelm the land of Judah, they will wrongly give the credit to their false gods. The LORD they would do this before it ever happened.

C. The second problem: "Why do it this way, O LORD?"

1. (12-17) Habakkuk wonders why God would use a nation more wicked than Judah to bring judgment on Judah.

Are You not from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, You have appointed them for judgment; O Rock, You have marked them for correction. You are of purer eyes than to behold evil, and cannot look on wickedness. Why do You look on those who deal treacherously, and hold Your tongue when the wicked devours a person more righteous than he? Why do You make men like fish of the sea, like creeping things that have no ruler over them? They take up all of them with a hook, they catch them in their net, and gather them in their dragnet. Therefore they rejoice and are glad. Therefore they sacrifice to their net, and burn incense to their dragnet; because by them their share is sumptuous and their food plentiful. Shall they therefore empty their net, and continue to slay nations without pity?

a. Why do You look on those who deal treacherously: Habakkuk was first troubled that there was no judgment against Judah; God answered by telling him judgment was on the way. Now Habakkuk is troubled by the agent of judgment, the Babylonians - who were an even more wicked people than the people of Judah.

i. It would be like crying out to God about the state of the church in America, and hearing God respond by saying, "I'll fix the problem by a Communist invasion of America." We would say, "Wait a minute LORD - the problem is bad, but your cure is worse than the disease!"

ii. Some people face crisis times like this all the wrong way. They withdraw from the church and from fellowship and they pull back into a little spiritual corner. Others give up on God altogether. Lloyd-Jones guides us to a better response:

· Stop to think - before talking about it, think about it

· Restate basic principles - As you think about the problem, don't begin with the problem. Go back further to basic principles about God and His dealing with man

· Apply the principles to the problem - now, think about your problem in light of these basic principles

· Commit the matter to God in faith - whether you know what to do or not

b. You are of purer eyes than to behold evil, and cannot look on wickedness: This is even more problematic to Habakkuk because he knows the character of God. Since he understands the holy character of God, he is more troubled than ever as to why God would judge wicked Judah by exalting even more wicked Babylon.

c. Shall they therefore empty their net, and continue to slay nations without pity? Habakkuk wonders how long God will allow the Babylonians to continue their cruel conquest of nations. It is as if God's people are conquered as easily as fish in a net.

i. "Easily we are taken and destroyed. We have no leader to guide us, and no power to defend ourselves. Nebuchadnezzar is here represented as a fisherman, who is constantly casting nets into the sea, and enclosing multitudes of fishes; and being always successful, he sacrifices to his own net." (Clarke)

2. (2:1) Habakkuk resolutely waits for God's reply.

I will stand my watch and set myself on the rampart, and watch to see what He will say to me, and what I will answer when I am corrected.

a. And watch to see what He will say to me: Habakkuk has raised two important questions to God, yet he asks both with a great attitude. He anticipates an answer from God and is willing to watch - that is, wait for it. Often when we question God we don't expect Him to answer, but Habakkuk does. Other times we not only expect God will answer, but we demand that He answer, and answer according to our schedule. Habakkuk approaches this with the right attitude.

i. "How often God's answers come, and find us gone! We have waited for a while, and, thinking there was no answer, we have gone our way but as we have turned the first corner the post as come in. God's ships touch at our wharves; but there is no one to unload them . . . It is not enough to direct your prayer unto God; look up, and look out, until the blessing alights on your head." (Meyer)

b. And what I will answer when I am corrected: Habakkuk's attitude is also right because he expects God to correct him. From this we see that Habakkuk didn't ask God this question because he thought God was wrong and had to explain Himself. He asked it because he knew that he was wrong and needed to be corrected. His questions were his invitation to God saying, "God, I don't understand what you are doing, but I know that you are right in all things. Please speak to me and correct me."

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Hab 1:1-5

The Christian carries a "burden." We look around us at the unspeakable atrocities and carnage of humanity and cry out in despair to God. When we speak out about the fruits of sin, we find that the world contends with us. The unsaved suffer horribly with the disease of sin and yet refuse the cure.

One fruit of a sinful world is a system of law that eliminates any reference to God, who is the final authority, the one whose laws are perfect and just. When law excludes God, it produces erroneous judgments. But as desperate as things seem, God can do abundantly above all we ask or think. He allows us to see iniquity and see it for what it is so that we might be driven to prayer and see Him fulfill His wondrous purposes.

Evidence: Hab 1:13

What is the testimony of your closet? Can it bear witness to your sighs and groans and tears over the wickedness and desolations of the world? Charles Finney

Introduction / Outline

JFB: Habakkuk (Book Introduction)

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

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

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

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Psa 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Rom 1:17 quotes Hab 2:4 (though not naming him); compare also Gal 3:11; Heb 10:38. Act 13:40-41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; Hab 2:6, Hab 2:16).

JFB: Habakkuk (Outline)

• HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
• THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20)
• HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES. (Hab. 3:1-19)

TSK: Habakkuk 1 (Chapter Introduction)

Overview

Hab 1:1, Unto Habakkuk, complaining of the iniquity of the land, Hab 1:5, is shewn the fearful vengeance by the Chaldeans; Hab 1:12, He complains that vengeance should be executed by them who are far worse.

Poole: Habakkuk (Book Introduction)

THE ARGUMENT

The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of God in the government of the world, in which the good suffer evil, and the evil rejoice in prosperity; the more righteous are afflicted, and the more unrighteous prosper; nay, the worst domineer over the best, among men. This case baffled the wise among philosophers, and it much troubled David and Jeremiah, Psa 73:2,3 , &c.; Jer 12:1,2 ; and hath ever been matter of some wonder. to the best and wisest of men, as here it was to Habakkuk, who lived in the times of great impieties against God, and of great injustice amongst men. It is most probable he lived and prophesied in the days of Manasseh, when the wicked devoured the man that was more righteous than himself; and this is the subject of his complaint, Hab 1:1-4 . Those grievous sins which then abounded, he declareth shall be punished by the Chaldeans, at which he again wondereth: it grieveth him to see, in Judah, the best afflicted by the worst; and it is as much grief to him to foresee the wicked nation of the Chaldeans prosper in the ruins of a more righteous nation, (from the 5th to the 11th verse of the first chapter,) which God commandeth him to foretell. On this he proposeth the case expressly, from verse 12 to the end of the chapter, and which God resolveth for him in the second chapter, where the sins of Judah and the sins of the Chaldeans are enumerated, and at once both are threatened with punishment; when the Chaldeans have punished Judah’ s sins, the Medes and Persians shall punish the same sins in the Chaldeans. In all which the unspotted righteousness and the admirable wisdom of God is seen, in the government of his church, chastised for her sins against God; and in his government of the world, sinning highly against God, and with greater wickedness acting the same or worse things than those for which by their means God had before punished his church. In fine, the prophet, with steady faith and fervent prayer, addresseth to God, and in most elegant manner recounting God’ s mercy and faithfulness to his people, Hab 3 , leaves it both a foundation to our hope and pattern for our practice. He doth resolve, as we should, to wait for, rejoice in, and submit to the Lord, in greatest distresses and darkness of providence. An excellent subject for our meditations at this day, as well as in the days of our prophet, whose name seems to imply his wrestlings with these difficulties, or his laying hold, embracing of God; our safest course in such circumstances being to adhere to God. We can but guess at the time of his prophesying, and that we think is rather in the time of Manasseh, than of Hezekiah, or Josiah, though possibly he might live and be a prophet in the first part of Josiah’ s reign. What tribe or what family he was of we pretend not to tell you, since we cannot pretend to know; but we are sure he was not the pretended messenger that carried a mess of broth out of Judea into Babylon, for Daniel’ s dinner; and we think it a wonder any thinking man should now believe it, as it would at that day have been, if really done.

Poole: Habakkuk 1 (Chapter Introduction)

HABAKKUK CHAPTER 1

Unto Habakkuk, complaining of the iniquity of the land, Hab 1:14 , showed the fearful vengeance by the Chaldeans, Hab 1:5-11 . He complaineth that vengeance should be executed by them who are far worse, Hab 1:12-17 .

The burden; see Nah 1:1 ; to which we may here add, as proper to this time and place, that the prophet seems to speak of the grievous things here intended as a burden to himself, a trouble he did feel and groan under.

MHCC: Habakkuk (Book Introduction)

The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.

MHCC: Habakkuk 1 (Chapter Introduction)

(Hab 1:1-11) The wickedness of the land. The fearful vengeance to be executed.

(Hab 1:12-17) These judgments to be inflicted by a nation more wicked than themselves.

Matthew Henry: Habakkuk (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Habakkuk

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

Matthew Henry: Habakkuk 1 (Chapter Introduction)

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

Constable: Habakkuk (Book Introduction)

Introduction

Title and Writer

The title of the book is the name of its writer.

All we know for sure about Habakkuk was that he was a prophet who lived during the pre-exilic period of Israel's history.¹ The meaning of his name is questionable. It may come from the Hebrew verb habaq, which means "to fold the hands" or "to embrace." In this case it might mean "one who embraces" or "one who is embraced." Luther thought it signified that Habakkuk embraced his people to comfort and uphold them. Jerome interpreted it to mean that he embraced the problem of divine justice in the world, the subject of the book.² The simple designation "the prophet" with no other identifying description characterizes only two other prophetical books: Haggai and Zechariah. So Habakkuk is the only book so designated among the pre-exilic Prophets. The content of the book, which includes wisdom literature and a psalm of praise, indicates that Habakkuk was a poet as well as a prophet.

There are traditions about who Habakkuk was that have little basis in fact but are interesting nonetheless. Since the last verse of the book gives a musical notation similar to some psalms, some students concluded that he was a musician and possibly a Levite. The apocraphal book Bel and the Dragon mentions him as the son of Jeshua of the tribe of Levi. It records a legend about him that is pure fantasy. Supposedly an angel commanded Habakkuk to take a meal to Daniel, who was in the lions' den a second time. When the prophet complained that he did not know where the den was, the angel picked him up by a lock of his hair and carried him to the spot (Bel vv. 33-39). According to rabbinic sources, Habakkuk was the son of the Shunammite woman whom Elisha restored to life (2 Kings 4). The basis for this theory is that Elisha' servant told the woman that she would "embrace" a son (2 Kings 4:16), and Habakkuk's name is similar to the Hebrew word for "embrace."

Unity

The major challenge to the unity of the book has come from liberal scholars who view psalmic material such as chapter 3 as postexilic. The commentary on Habbakuk found at Qumran does not expound this psalm either. However, the continuity of theme that continues through the whole book plus the absence of any compelling reasons to reject chapter 3 argue for the book's unity.³

Date

References in the book help us date it approximately but make it impossible to be precise or dogmatic. The Lord told Habakkuk that He was raising up the Chaldeans (Neo-Babylonians), the fierce and impetuous people who were already marching through the whole earth, and that they would expand their territory even farther (1:6).⁴ This points to a time before 605 B.C. when Babylon defeated the united forces of Egypt and Assyria at the battle of Carchemish and became the major power in the ancient Near East. It may even point to a time before 612 B.C. when the Babylonians (with the Medes and Sythians) destroyed Nineveh. However other references in the book that describe conditions in Judah and the ancient Near East support a date between 608 and 605 B.C. (cf. 1:7-11).⁵ King Jehoakim ruled Judah from 609-598 B.C., so it was apparently during his reign that Habakkuk prophesied (cf. 2 Kings 23:36-24:7; 2 Chron. 36:5-8). The background to Habakkuk is the decline of the Judean kingdom that began with the death of King Josiah in 609 B.C.

Place of Composition

Since the Chaldeans were on the rise when Habakkuk wrote, the prophet must have lived in Judah. The Northern Kingdom of Israel had passed out of existence in 722 B.C. with the Assyrian invasion. Thus Habakkuk was a prophet of the Southern Kingdom who lived in times of increasing degeneracy and fear in his country.

Audience and Purpose

The people to whom Habakkuk ministered were Judeans who apparently lived under the reign of King Jehoiakim. During his reign the Israelites were looking for help in the wrong places, Egypt and Assyria, in view of growing Babylonian power. They should have been looking to the Lord primarily, and their failture to do so was one of the burdens of Jeremiah, Habakkuk's contemporary.

Habakkuk's concerns were more philosophical, however. What disturbed him was that the sovereign Lord was not responding to Habakkuk's evil generation and its internal injustices. He voiced his concern to Yahweh in prayer (1:2-4). The Lord replied that He was working. He was raising up a nation that would punish His people for their covenant unfaithfulness 1:5-11). This raised another problem for Habakkuk, which he also took to the Lord in prayer. How could He use a more wicked nation than Judah to punish God's chosen people (1:12-2:1)? The Lord explained that He would eventually punish the Babylonians for their wickedness too (2:2-20). The final chapter is a hymn of praise extolling Yahweh for His wise ways. The purpose of the book, then, was to vindicate the justice of God so God's people would have hope and encouragement.

Literary form

This book contains a variety of literary forms. The first part of the book contains a dialogue between Habakkuk and his God that alternates between lament and oracle (1:2-2:5). The second part is a taunt or mocking song that the prophet put in the mouths of the nations that had suffered under Babylon's oppression. It consists of five "woes" (2:6-20). The third part is a psalm, complete with musical directions (ch. 3).

Distinctive features

"Habakkuk is a unique book. Unlike other prophets who declared God's message to people this prophet dialogued with God about people. Most Old Testament prophets proclaimed divine judgment. Habakkuk pleaded for divine judgment. In contrast with the typical indictment, this little book records an intriguing interchange between a perplexed prophet and his Maker."⁶

"The prophet asked some of the most penetrating questions in all literature, and the answers are basic to a proper view of God and his relation to history. If God's initial response sounded the death knell for any strictly nationalistic covenant theology of Judah, his second reply outlined in a positive sense the fact that all history was hastening to a conclusion that was [as] certain as it was satisfying.

"In the interim, while history is still awaiting its conclusion (and Habakkuk was not told when the end would come, apparently for him prefigured by Babylon's destruction), the righteous ones are to live by faith. The faith prescribed--or faithfulness,' as many have argued that emunah should be translated--is still called for as a basic response to the unanswered questions in today's universe; and it is this, a theology for life both then and now, that stands as Habakkuk's most basic contribution."⁷

Message⁸

Habakkuk is unusual among the prophetical books in that it tells a story. In this the book is similar to Jonah, which is also the record of a prophet's experience. Jonah gives the account of a prophet's failure to sympathize with God. Habakkuk gives the account of a prophet's failure to trust God. Jonah deals with a problem posed by Nineveh, and Habakkuk deals with a problem posed by Babylon. Habakkuk, like Jonah, also records one major event in the life of the prophet. Most of the other prophetic books record the messages and activities of a prophet over an extended period of years. Habakkuk does contain prophecies, so it is like the other prophetic books in this respect.

The key verse in the book is 2:4: "Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith." This verse suggests the difficulty that Habakkuk faced, and it contains his declaration following his struggle with faith.

Habakkuk is a book in which a man, the prophet, asked questions and received answers. Note, for example, 1:2, which voices the prophet's initial question. Then turn to 3:19, which gives his final affirmation after having received answers. The contrast between these verses is startling. It is a contrast between a wail of despair and a shout of confidence. G. Campbell Morgan observed, "From the affirmation of faith's agnosticism we come to the affirmation of agnosticism's faith."⁹

This is the story of Habakkuk. At the beginning we hear a believer questioning God. The prophet's problem was why God was not doing what He promised to do, specifically delivering His people from the violence with which the Babylonians were threatening them. Every believer faces the same problem sooner or later. Circumstances challenge the promises of God, and we wonder why God does not do something about the situation. Habakkuk wondered how God could use a more wicked nation, Babylon, to disciple the wicked Judahites.

The key verse, 2:4, is similar to the constricted part of an hour-glass. Everything that precedes it leads up to it, and everything that follows it results from it. It is like a doorway through which everything in the book passes.

Let's look at that doorway statement in 2:4. It contains two contrasting viewpoints on all of life. First, we have a swollen, proud, conceited person. Second, we have a person who is full of faith. The first is full of himself or herself, and the second is full of God. The difference is in attitude: great confidence in self or in God. In both cases, we have something hidden and something manifest.

In the case of the proud, his soul or inner man is not straight or right within him. It is not upright or level, but crooked or twisted. His is an unnatural condition. While his inner, hidden condition is crookedness of soul, his outer, manifest condition is conceit or pride. He is wrapped up in himself, and being wrapped up in himself he is wrapped up in a ball, so to speak--all twisted up on the inside. It is interesting that the verse says nothing about the outcome of the proud. We only have a description of him as swollen and twisted.

In the case of the righteous, his soul is right within him. His inner, hidden condition is straight. His outward manifestation of that condition is trust in God. It is interesting, in passing, that there is only one straightness, but there are many kinds of crookedness, perversity. If I asked you to imagine a straight stick, everyone in this room would visualize straightness. But if I asked you to imagine a crooked stick, everyone in this room would visualize a different shape of crookedness. A crooked stick may be crooked in a hundred different ways, but there is only one way a straight stick can be straight. Goodness is basically simple, but evil is exceedingly complex. Goodness looks only one way, but evil can take many different forms and shapes.

The central affirmation of Habakkuk is the last part of 2:4: "the righteous will live by his faith." There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the New Testament, in each case a different word receives the emphasis. In Romans 1:17, the emphasis is on "righteous." Paul's concern in Romans was with the righteousness of God and how people can obtain it. In Galatians 3:11, the emphasis is on "faith." Paul contrasted salvation by works and salvation by faith in Galatians. And in Hebrews 10:38, the emphasis is on "live." The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law. Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

Now let's relate this to what Habakkuk saw that created a problem of faith for him. He saw the proud flourishing. He saw crookedness all around him in a hundred different manifestations of evil. He also saw the righteous who were trusting in God oppressed, threatened, and persecuted. Specifically, he saw the proud Babylonians, who did not acknowledge Yahweh, gaining more and more power. They appeared to be the ones truly alive. He saw the people of God, who were trusting in Yahweh, losing more and more power. They appeared to be headed for certain death and extinction. And, most disturbing of all, Habakkuk saw God doing nothing.

In the hour of his crisis of faith, God spoke to the prophet and gave him the great truth of 2:4. Faith is the principle that leads to life in spite of all appearances, and pride is destructive in spite of all appearances. Godless people and their plans seem so strong and invincible. Their enterprises, which are in rebellion against God, seem so inevitable and sure to succeed. Nevertheless the one whom God regards as righteous because of his or her trust in Him will live on and not die.

What is God doing? He is causing things to work out in harmony with the principle set forth in 2:4 in spite of appearances. The sovereign of the universe, who often takes centuries to work out His plans, when we want Him to do it in years if not months, holds everything in His grasp. He will fulfill His promises. He will reward faith. He will destroy the crooked and swollen proud.

The last part of the book, which follows 2:4, helps us see the outcome of believing God's revelation in 2:4. Habakkuk reviewed many of the crooked manifestations of evil and announced the final destruction of them all. He also viewed the history of the Israelites as a testimony to the truth of the book's central affirmation, and he trembled as he projected what God had done in the past forward to what He would do to the Chaldeans. The prophet who started out thinking that God was doing nothing ended by praying that Yahweh would remember mercy when He poured out His wrath. He who thought God had forgotten about the faithful broke out into a song of praise as He realized that he could continue to trust God in spite of appearances.

Habakkuk does not end with a wail but with a song. It does not end with inquiry but with affirmation. It does not end with frustration but with faith: 3:17-18.

There are several lessons of timeless importance that Habakkuk teaches its readers.

One abiding lesson of this book is that people of faith sometimes have trouble continuing to trust God. If we look at what is happening in our world, we can come up with the same questions Habakkuk voiced at the beginning of the book. But if we continue to listen to the Word of God, we can have peace in our hearts and songs on our lips as we wait for God to reward the righteous with life for their faith. This principle is true on two levels: justification and sanctification. The only way to obtain a proper legal standing before God (justification) is by trusting Him. The only way to continue to live in that righteous standing before God (sanctification) is to continue to trust Him in spite of appearances. We can do so because God has established a flawless record of faithfulness to His promises, and the Bible is the record of that faithfulness. Thus we must live in the light of Scripture rather than in the light of experience. God's promises and covenants are a better indication of reality than circumstances.

We also need to be careful that we do not fall into the category of the proud who are wrapped up in themselves. We too quickly look to the proud of this world, who do not bow before God, for explanations. Rather, we should express our own righteousness by continuing to trust in God in spite of appearances. Today scientific explanations attract more faith than the simple statements of Scripture. Where will our trust be? We dare not join the ranks of the twisted and scoffing mockers whose end is not life but destruction.

Notice, too, how Habakkuk handled his problem of agnosticism. He could have set up a schedule of speaking engagements all over Judah to point out how inconsistent God was in His government of human affairs. Fortunately, instead he took his questions to God in prayer. God responded by giving him answers. The word of God came to Habakkuk. The prophet listened to the Word of God. We can say anything to God in prayer. The best place to take our questions is to God in prayer. And the best place to find answers from God is in His Word. Some people say that God does not speak as He spoke in days gone by. It is truer to say that people do not listen to God as they did in days gone by.

Furthermore, the inner attitude always manifests itself in outward action. This is true whether the inner attitude is pride or faith. What is our outward action betraying about our inner attitude? Are we really trusting man or God?

In 2:3 God said, "Though the vision tarries, wait for it, for it will certainly come." Part of being people of faith is that we wait for explanations, verbal or experiential, that will only come in the future. Someone has said that Christians are people who do not live by explanations but by promises. We must be content with God's promise that one day we will understand what is now obscure. How God will bring His will to pass is a mystery in large measure. We only have the outlines of His actions in prophecy, though we have some remarkably specific details revealed here and there. Nevertheless for the most part we must be willing to wait. The promise of God is life for those who do. Waiting is the hardest work of all, but like Habakkuk we will be able to sing as we wait if we keep talking to God and listening to God.

Constable: Habakkuk (Outline)

Outline

I. Heading 1:1

II. Habakkuk's questions and Yahweh's answers 1:2-2:20

A. Habakkuk's question about Judah 1:2-4

B. Yahweh's answer about Judah 1:5-11

C. Habakkuk's question about Babylonia 1:12-17

D. Yahweh's answer about Babylonia ch. 2

1. The introduction to the answer 2:1-3

2. The Lord's indictment of Babylon 2:4-5

3. The Lord's sentence on Babylon 2:6-20

III. Habakkuk's hymn in praise of Yahweh ch. 3

A. The introduction to the hymn 3:1

B. The prayer for revival 3:2

C. The vision of God 3:3-15

1. Yahweh's awesome appearance 3:3-7

2. Yahweh's angry actions 3:8-15

D. The commitment of faith 3:16-19a

E. The concluding musical notation 3:19b

Constable: Habakkuk

Habakkuk

Bibliography

Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Blue, J. Ronald. "Habakkuk." In The Bible Knowledge Commentary: Old Testament, pp. 1505-22. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Laetsch, T. Bible Commentary: The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Lloyd-Jones, D. Martyn. From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History. London and Downers Grove, Ill.: Inter-Varsity Press, 1953.

Robertson, O. Palmer. The Books of Nahum, Habakkuk, and Zephaniah. New International Commentaries on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Rudolph, W. Micha-Nahum-Habakuk-Zephanja. KAT 13/3. 2nd ed. Gütersloh: Gerd Mohn, 1975.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Habakkuk (Book Introduction)

INTRODUCTION.

THE PROPHECY OF HABACUC.

Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner) --- He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet) --- The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)

Gill: Habakkuk (Book Introduction)

INTRODUCTION TO HABAKKUK

This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and Kimchi say, we know neither his age nor his family; which shows they paid no regard to a tradition of their nation, mentioned by some of their ancient writers ^a, that he was the son of the Shunammite, whom Elisha raised from the dead; and find the etymology of his name in the words of the prophet to her, "about this season, according to the time of life, thou shalt embrace a son", 2Ki 4:16 where the root of his name is used; and they account for the doubling of the last radical in his name, because of the two embraces of him, one by his mother, and the other by the prophet. His name indeed signifies "an embrace" ^b; or, as some, "an embracer" ^c; and the last letter being doubled, it is with others interpreted "the best embracer" ^d; to which name his character and conduct agree; who, in the most tender manner, embraced the people of God, as parents their children, and comforted them with the assurance of their preservation, notwithstanding their captivity, and with the promise of the Messiah's coming; suggesting to them they should live by faith, to which he led them the way by his own example, Hab 1:12, Hab 2:3 but as this is placing him too early, to put him in the times of Elisha; so it is fixing him too late, to make him to be in the times of Daniel, and to feed him in the den of the lions, as Joseph ben Gorion ^e, and the author of the apocryphal book of Bel and the Dragon, say he did, which was after the Babylonish captivity was ended; whereas it is certain this prophet prophesied of it, and must have lived some time before it; for he speaks of the Chaldeans by name coming against the Jews, and carrying them captive, Hab 1:6. The learned Huetius ^f, and others, think there were two prophets of this name; one of the tribe of Simeon, who lived before the captivity; and another of the tribe of Levi, who lived after it. The Jewish chronologers ^g generally place this our prophet in the times of Manasseh; with which well enough agrees the description of the times the prophet lived in, given in Hab 1:2 though some think he lived in the latter times of Josiah ^h, or the beginning of Jehoiakim ⁱ; and it is probable he was a contemporary of the Prophet Jeremiah, with whom he agrees in many things, and prophesied of the same. However, there is no room to doubt of the authority of this book, being always received by the Jewish church, and agreeing with other parts of Scripture, and especially with the prophecies of Jeremiah; and may be further confirmed and established by the quotations out of it in the New Testament, as Hab 1:5 in Act 13:41 and Hab 2:4 in Rom 1:17. The general design of the prophecy is to comfort the people of God under the afflictions that were coming upon them, and to encourage them to the exercise of faith and patience, in the hope and view of the coming of the Messiah. Pseudo Epiphanius ^k says that Habakkuk died two years before the people of the Jews returned from Babylon, and was honourably buried in his own native place, which he says was Bethsocher, in the tribe of Simeon. With whom Isidore ^l agrees, as to the time of his death; but the place of his birth, he says, was Bethacat; and of his death, Sabarta. Sozomen ^m reports, that, in the days of Theodosius, the grave of Habakkuk was found in Cele, formerly the city Ceila. So Eusebius says it was shown at Kela, eight miles from Eleutheropolis; though, in another place, he says it was to be seen at Gabbatha, twelve miles from the same place; which may be reconciled, by observing that it might be between them both, and be seen from each, since they were places near to each other ⁿ. But the Cippi Hebraici ^o say it was at a place called Jakuk in Galilee, not far from Sephetta, where was an academy of the Jews; and this seems to agree with what Sanderson, a countryman of ours, as quoted by Van Till ^p, observes; that in his journey from Damascus to Jerusalem, between Sephet and Chapherchittin, he found a village, in which, the Jews report, Habakkuk the prophet dwelt and died, the name of which is Jeakoke. But these things are not to be depended on.

Gill: Habakkuk 1 (Chapter Introduction)

INTRODUCTION TO HABAKKUK 1

In this chapter, after the inscription, in which are the title of the book, the name and character of the writer, Hab 1:1, there is a complaint made by the prophet of his cry not being heard, and of salvation being deferred, which was long expected, Hab 1:2 and of the wickedness of the times he lived in; of iniquity and trouble, rapine and oppression, in general; and particularly of corruption in courts of judicature, in which there were nothing but strife and contention, a dilatoriness in proceedings at law, and justice was stopped and suppressed, Hab 1:3 then follows an answer to this, showing that some sore judgment, amazing and incredible, would soon be executed for such sins, Hab 1:5 that the Chaldeans would be raised up and sent against the Jews, and spoil them, and carry them captive; who are described by the cruelty of their temper and disposition; by the swiftness and fierceness of their cavalry; and by their derision of kings, princes, and strong holds; and by their victories and success, which they should impute to their idols, Hab 1:6 and then the prophet, in the name of the church, expresses his faith that the people of God, and his interest, would be preserved, and not perish in this calamity; which is urged from the eternity, holiness, faithfulness, and power of God, and from his design in this affliction, which was correction, and not destruction, Hab 1:12 and the chapter is closed with an expostulation of the prophet with God, in consideration of his purity and holiness; how he could bear with such a wicked nation as the Chaldeans, and suffer them to devour men as fishes, in an arbitrary way, that have no ruler; catch them in their net, and insult them, and ascribe all to their own power and prudence, and think to go on continually in this way, Hab 1:13.