Chapter 1 (2)

Chapter 1 (2)

Habakkuk 1:5

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

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

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

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

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

Note 10. This may perhaps be considered one of the very few instances in which the Septuagint seems to have retained the true reading without the countenance of a single MS.; for the word “despisers” is more suitable to the context. The very same word is found in the 13th verse of this chapter. The omission is very trifling, only of the letter [ד], and Paul in quoting this passage, in Acts 13:41, retains this word, while in the other clauses he departs from the Septuagint, and comes nearer to the Hebrew text. Pocock thought that [בגוים] is a noun from the Arabic [בגא], which means to be unjust or injurious; and thus the Hebrew is made the same with the Septuagint, and St. Paul, καταφρονηται, despisers—the insolent; but the former supposition seems the more probable—that the letter [ד] has been omitted. Dathius renders the word “perfidi—perfidious,” and Newcome “transgressors.”—Ed.

He afterwards adds—And wonder ye, wonder 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.

Note 11. This is the proper rendering, and not as in our version. It is not the usual mode in Hebrew to enhance the meaning by connecting two verbs together; but the two other verbs here are in the imperative mood, only the first is in Niphal and the other in Kal. Parkhurst very properly renders them, and be ye astonished, wonder, etc. The repetition, says Drusius, is for the sake of emphasis.—Ed.

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

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

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

Habakkuk 1:6

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

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

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

Prayer

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

Lecture One Hundred and Seventh

In the lecture of yesterday the Prophet began to show from whom the Jews were to expect the vengeance of God, even from the Chaldeans, who would come, not by their own instinct, but by the hidden impulse of God. God indeed testifies that he should be the author of this war, and that the Chaldeans would fight, as it were, under his auspices. I am he, he says, who excites, etc. Then by calling the Chaldeans a bitter and hasty nation, he intended seriously to terrify the Jews, who had heedlessly despised all threatenings. It was not indeed a subject of praise to the Chaldeans, that they were bitter and impetuous: but the Lord could turn these vices to a good purpose, inasmuch as he elicits light from darkness. When, therefore, we read that the Chaldeans were bitter, and also hasty, God thus intimates that he can employ the vices of men in executing his judgements, and yet contract hence no spot nor blemish; for we cannot possibly pollute him with our filth, as he scatters it far away by the brightness of his justice and equity.

Note 12. "Bitter” rendered “cruel” by Drusius. To be “bitter” in mind means passively, to be grieved, or distressed, or discontented, 1 Samuel 22:2; and actively, to be revengeful, cruel, or inhuman, Jude 18-25—“Hasty” signifies to be rash, inconsiderate, or soon excited and made angry. It is obvious that the order is reversed; what follows is mentioned first, and then what precedes it; for to be hasty in entertaining anger is first, and then follows cruelty in executing it. A similar order is found in the next verse; the worst feature is mentioned first, that the nation would be “terrible;” and then what is less, that it would be “fearful.” This is what is often done by the writers of both of the Old and New Testament.—Ed.

He afterwards adds, They shall march through the latitudes of the earth, to possess habitations not their own. He means that there would be no obstacles in the way of the Chaldeans, but that they would spread themselves over the whole earth, and occupy regions far remote. For they who fear, dare not thus disperse themselves, but, on the contrary, they advance cautiously with a collected army; but those, who have already obtained victory, march on to lay waste the land. This is what the Prophet says the Chaldeans would do.

Note 13. The word, [מרהבים], means “breadths” or broad places, or wide regions, as Henderson renders it.—Ed.

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

Habakkuk 1:7

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

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

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

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

Habakkuk 1:8

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

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

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

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

He adds that their horsemen would be numerous 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.

Note 14. Multiples, various: but this is not the meaning of the verb [פשה]; it signifies to range at large, or to spread far and wide. The whole verse may be thus rendered,— And swifter than leopards shall be its horses,
And more eager than the wolves of the evening;
Spread far and wide shall its horsemen;
Yea, its horsemen from far shall come,
And fly as an eagle hastening to devour. The horsemen are represented as sweeping the whole country, spreading themselves in all directions; and when espying a prey at a distance, they are said to fly to it like an eagle. The idea of being “numerous” or “abundant,” as Junius and Tremelius render the verb, is derived from the Rabbins, and is not sanctioned by examples in Scripture. The rendering of the Septuagint is ἐξιππασονται, shall ride forth, and of Jerome, diffundentur, shall spread themselves. There is no occasion to borrow a meaning from Arabic, as Henderson does, and to render it “spread proudly along.” Newcome follows our common version.—Ed.

He 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.