Habakkuk · Chapter 1

V. 1. The burden-The prophet seems to speak of these grievous things, as a burden which he himself groaned under.

Verse 1. The burden] acmh hammassa signifies not only the burdensome prophecy, but the prophecy or revelation itself which God presented to the mind of Habakkuk, and which he saw-clearly perceived, in the light of prophecy, and then faithfully declared, as this book shows. The word signifies an oracle or revelation in general; but chiefly, one relative to future calamities.

Verse 1. The burden — The grievous calamities, or heavy judgments; which Habakkuk did see — That is, foresee, and was commissioned to foretel. This burden, or prophetic vision, communicated to Habakkuk, was against the Chaldeans as well as the Jews. For while the prophet was complaining of iniquity among the Jews, 1st, God foreshows him the desolations which the Chaldeans would make in Judea and the neighbouring countries, as the ministers of divine vengeance: and, 2d, Upon the prophet’s falling into an expostulation with God about these proceedings, moved thereto probably by his compassion for his own people, God shows him the judgments which he would execute upon the Chaldeans.

Verse 1. The burden, the prophecy, which Habakkuk the prophet saw. Here he opens his commission, as divinely inspired with vision, and invested with a charge which he must deliver. God laid the burden of Israel, and of all the surrounding nations on his prophets, as he now charges ministers with the cure of souls.

1. The title. Burden — See on Nahum 1:1 (compare “take up,” Habakkuk 2:6). Habakkuk — See Introduction, p. 463. Did see — During the earlier period of Israelitish history dreams and visions appear to have been common vehicles of divine revelation (Numbers 12:6); and it was during that period that the prophetic terminology originated. In the early days the prophets “did see” and “had visions,” but during the golden age of Hebrew prophecy dreams and visions became less common; the ancient terminology, however, was retained (compare Habakkuk 2:1-4; Nahum 1:1; Amos 1:1; Micah 1:1, etc.).

Verse 2. O Lord, how long shall I cry] The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.

Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires:—

Semper ego auditor tantum?

Nunquamne reponam?

Vexatus toties rauci Theseide Codri?

Sat. i. 1.

“Shall I always be a hearer only?

Shall I never reply?

So often vexed?”

Of violence] The most unlawful and outrageous acts.

Verses 2-4. O Lord, how long shall I cry, &c. — How long shall I complain unto thee of might overcoming right, and thou wilt not save or prevent it? The prophet here proposes the common objection against Providence, taken from the prosperity of the wicked, and their oppression of the righteous, which has often been a stumbling-block even to good men: see Jeremiah 12:1; Job 12:6; and 21:7; Psalm 37., 73. Why dost thou show me iniquity? — Why hast thou caused me to live in such times of iniquity? for I see nothing but scenes of rapine, and the most unjust oppression. And there are that raise up strife, &c. — Or, there is strife, and contention carries it. There is much cause for complaining, but those best skilled in the arts of contention carry the cause. Therefore the law is slacked — The divine law, given us for the regulation of our conduct, hath lost its force. And judgment doth never go forth — Causes remain undetermined, and justice is not duly administered. For the wicked, &c. — For the wicked, by their deceitful arts, prevail against the righteous, and overpower them; therefore [rather, moreover] wrong judgment proceedeth — Not only judgment is delayed, but, what is still worse, unjust judgment is given, and causes are evidently decided in a manner quite contrary to what is equitable and just.

Ver. 2. Oh Lord, how long shall I cry, and thou wilt not hear. Manasseh continued to shed innocent blood, from one end of Jerusalem to the other. 2 Kings 21:16. Among the judges and rulers, there is not one man that executes judgment and maintains truth. Jeremiah 5:1. Cruelties and violence cry to heaven, and thou art as a man astounded.

THE PROPHET’S PERPLEXITY, 2-4.

For a long time the prophet had watched the wickedness of his people. Surely they deserved severe punishment, but none came. He found it difficult to reconcile this apparent indifference on the part of Jehovah with his conception of the divine holiness. In his perplexity he cries out to Jehovah.

2. How long shall I cry — Literally, have I cried. The Hebrew verb implies the idea “for help,” that is, to bring about a change in the terrible condition in which the prophet finds himself. Cry out unto thee of violence — A further description of the prophet’s cry; literally, I cry unto thee violence. The substance of his cry is the violence of his countrymen; the noun denotes wrongdoing and injury of every kind (Job 19:7; Jeremiah 20:8). Though the prophet, has cried again and again, Jehovah has paid no attention. Hear… save — The fact that Jehovah did not interfere in behalf of the oppressed seemed conclusive evidence that he did not hear the prophet’s cry. It is not to be supposed that the prophet was the only one in Judah who still cried to Jehovah; but because of his intimate fellowship with Jehovah he felt the unrighteousness most keenly; besides, like his contemporary Jeremiah, he may have had to suffer in his own person from the ungodly. The cry uttered by him must have found an echo in the hearts of all who remained loyal to Jehovah.

The prophet’s perplexity finds further expression in verse 3. Why dost thou show me iniquity — The Hebrew word translated “iniquity” is used sometimes with the meaning “affliction,” but more frequently, as here, of moral evil and wickedness (compare Numbers 23:21). This moral evil the prophet is compelled to look upon, but he is convinced that Jehovah has power to stop it, and since he takes no steps toward this he is responsible for its presence. But how can a holy God remain silent in the presence of evil? A serious problem indeed (see on Amos 3:6; 4:6-11; compare Job 23:16, 17). Grievance — R.V., “perverseness.” Primarily, labor, toil; in a secondary sense, trouble or distress experienced as a result of oppression or injustice. Here the distress caused by the “violent” and suffered by the oppressed (Isaiah 10:1). Spoiling — R.V., “destruction.” Violent treatment resulting in destruction. Violence — Malicious conduct to injure another. The two words are frequently combined (Amos 3:10; Jeremiah 6:7; 20:8). Strife and contention — Among the members of the Jewish nation; the result of violent and wicked conduct.

The consequence of all this is a state of anarchy, described in verse 4. Therefore — Because Jehovah has allowed wickedness to proceed unhindered. The law — See on Hosea 4:6. Here the term includes the revealed will of Jehovah concerning life and conduct, whatever the method of making it known, or the form in which it existed. Is slacked — Literally, has become numb; has lost its vitality and efficiency. Judgment — The word means sometimes a legal decision; if so here, a legal decision to put an end to wickedness and injustice. It might be rendered also, with R.V., “justice,” that is, a righteous and equitable state of things in the civic and political life. Doth never go forth — An obscure expression. Margin R.V. offers as an alternative, “goeth not forth unto victory.” This rendering is based upon the explanation of the word translated “forever” (“never” minus the negative) in the sense of truth, with which translation may be compared Isaiah 42:3, “justice in truth,” reproduced in Matthew 12:20, “judgment unto victory.” It is better, however, to retain the ordinary rendering “not forever” or “never.” The thought of the clause seems to be: In the present hopeless condition there is no prospect that order, or civic and political righteousness, will ever manifest itself again. Instead of a causal clause 4b might be understood (G.-K., 148d) as an exclamation, “Indeed, the wicked doth compass about the righteous!” In a hostile sense (Job 3:23; not as in Psalm 142:7). The two nouns are used in a collective sense of two classes within the nation (see Introduction, p. 467; Isaiah 3:10, 11; 5:23; Zephaniah 1:3). In later times it became customary to refer to heathen oppressors as the wicked in distinction from the righteous Israel. The godless in Israel encompassed the righteous to destroy them. Wrong judgment proceedeth — R.V., “justice goeth forth perverted.” It is the constant complaint of the prophets that under the guise of law rankest injustice was done (Amos 5:7; Isaiah 1:23; Jeremiah 22:16, 17, etc.).

JEHOVAH’S REPLY TO THE PROPHET’S PERPLEXED CRY, 5-11.

Jehovah meets the perplexity of his servant by declaring that he is not indifferent, and that punishment is about to be meted out by his agents, the Chaldeans, a terrible and dreadful nation, before which nothing can stand. Behold ye among the heathen — R.V., “nations.” If this is the correct reading the prophet and the people are addressed; they are to look about among the nations to see the wonderful things Jehovah is about to accomplish. LXX. and Peshitto read “ye despisers” for “among the nations.” If this is original, as is not impossible, the “wicked” of verse 4 are addressed. Wonder marvelously — LXX. adds “and perish.” Why are they to look and wonder? I will work — R.V., “I am working”; margin, which produces the Hebrew more accurately, “one worketh.” However, the ordinary translation is not impossible, and the context (verse 6) makes the translation “I” almost certain. The rendering “I am about to work” would express more clearly the idea of imminence. Which ye will not believe, though it be told you — Better, which ye would not believe though (if) it were told you; that is, as having occurred in another place and at some other time. The event will be so extraordinary that only eyewitnesses can believe it (compare Acts 13:41). The awful thing Jehovah is about to do is stated in verses 6ff. I raise up the Chaldeans — Better, I am about to raise up (G.-K., 116p). On Chaldeans see Introduction, pp. 468ff, and Nahum, p. 431. The reference is not to the first appearance of the Chaldeans in history or as a world power, for the following verses indicate that they were already well known as cruel, bloodthirsty conquerors, but to their first advance against Judah; they will be summoned by Jehovah to execute judgment upon the wicked (verse 4). Some manuscripts of LXX. add “against you.” Bitter — Rough, or fierce (Judges 18:25; 2 Samuel 17:8). Hasty — Violent; “driven headlong by violent impulse” (Isaiah 32:4). As world conquerors they march through the whole extent of the earth and take possession of territories not their own (Habakkuk 2:6; Deuteronomy 6:10, 11).

Verse 3. And cause me to behold grievance] lm[ amal, labour, toil, distress, misery, &c., the common fruits of sin.

Verses 2-4. O Lord, how long shall I cry, &c. — How long shall I complain unto thee of might overcoming right, and thou wilt not save or prevent it? The prophet here proposes the common objection against Providence, taken from the prosperity of the wicked, and their oppression of the righteous, which has often been a stumbling-block even to good men: see Jeremiah 12:1; Job 12:6; and 21:7; Psalm 37., 73. Why dost thou show me iniquity? — Why hast thou caused me to live in such times of iniquity? for I see nothing but scenes of rapine, and the most unjust oppression. And there are that raise up strife, &c. — Or, there is strife, and contention carries it. There is much cause for complaining, but those best skilled in the arts of contention carry the cause. Therefore the law is slacked — The divine law, given us for the regulation of our conduct, hath lost its force. And judgment doth never go forth — Causes remain undetermined, and justice is not duly administered. For the wicked, &c. — For the wicked, by their deceitful arts, prevail against the righteous, and overpower them; therefore [rather, moreover] wrong judgment proceedeth — Not only judgment is delayed, but, what is still worse, unjust judgment is given, and causes are evidently decided in a manner quite contrary to what is equitable and just.

THE PROPHET’S PERPLEXITY, 2-4.

For a long time the prophet had watched the wickedness of his people. Surely they deserved severe punishment, but none came. He found it difficult to reconcile this apparent indifference on the part of Jehovah with his conception of the divine holiness. In his perplexity he cries out to Jehovah.

2. How long shall I cry — Literally, have I cried. The Hebrew verb implies the idea “for help,” that is, to bring about a change in the terrible condition in which the prophet finds himself. Cry out unto thee of violence — A further description of the prophet’s cry; literally, I cry unto thee violence. The substance of his cry is the violence of his countrymen; the noun denotes wrongdoing and injury of every kind (Job 19:7; Jeremiah 20:8). Though the prophet, has cried again and again, Jehovah has paid no attention. Hear… save — The fact that Jehovah did not interfere in behalf of the oppressed seemed conclusive evidence that he did not hear the prophet’s cry. It is not to be supposed that the prophet was the only one in Judah who still cried to Jehovah; but because of his intimate fellowship with Jehovah he felt the unrighteousness most keenly; besides, like his contemporary Jeremiah, he may have had to suffer in his own person from the ungodly. The cry uttered by him must have found an echo in the hearts of all who remained loyal to Jehovah.

The prophet’s perplexity finds further expression in verse 3. Why dost thou show me iniquity — The Hebrew word translated “iniquity” is used sometimes with the meaning “affliction,” but more frequently, as here, of moral evil and wickedness (compare Numbers 23:21). This moral evil the prophet is compelled to look upon, but he is convinced that Jehovah has power to stop it, and since he takes no steps toward this he is responsible for its presence. But how can a holy God remain silent in the presence of evil? A serious problem indeed (see on Amos 3:6; 4:6-11; compare Job 23:16, 17). Grievance — R.V., “perverseness.” Primarily, labor, toil; in a secondary sense, trouble or distress experienced as a result of oppression or injustice. Here the distress caused by the “violent” and suffered by the oppressed (Isaiah 10:1). Spoiling — R.V., “destruction.” Violent treatment resulting in destruction. Violence — Malicious conduct to injure another. The two words are frequently combined (Amos 3:10; Jeremiah 6:7; 20:8). Strife and contention — Among the members of the Jewish nation; the result of violent and wicked conduct.

The consequence of all this is a state of anarchy, described in verse 4. Therefore — Because Jehovah has allowed wickedness to proceed unhindered. The law — See on Hosea 4:6. Here the term includes the revealed will of Jehovah concerning life and conduct, whatever the method of making it known, or the form in which it existed. Is slacked — Literally, has become numb; has lost its vitality and efficiency. Judgment — The word means sometimes a legal decision; if so here, a legal decision to put an end to wickedness and injustice. It might be rendered also, with R.V., “justice,” that is, a righteous and equitable state of things in the civic and political life. Doth never go forth — An obscure expression. Margin R.V. offers as an alternative, “goeth not forth unto victory.” This rendering is based upon the explanation of the word translated “forever” (“never” minus the negative) in the sense of truth, with which translation may be compared Isaiah 42:3, “justice in truth,” reproduced in Matthew 12:20, “judgment unto victory.” It is better, however, to retain the ordinary rendering “not forever” or “never.” The thought of the clause seems to be: In the present hopeless condition there is no prospect that order, or civic and political righteousness, will ever manifest itself again. Instead of a causal clause 4b might be understood (G.-K., 148d) as an exclamation, “Indeed, the wicked doth compass about the righteous!” In a hostile sense (Job 3:23; not as in Psalm 142:7). The two nouns are used in a collective sense of two classes within the nation (see Introduction, p. 467; Isaiah 3:10, 11; 5:23; Zephaniah 1:3). In later times it became customary to refer to heathen oppressors as the wicked in distinction from the righteous Israel. The godless in Israel encompassed the righteous to destroy them. Wrong judgment proceedeth — R.V., “justice goeth forth perverted.” It is the constant complaint of the prophets that under the guise of law rankest injustice was done (Amos 5:7; Isaiah 1:23; Jeremiah 22:16, 17, etc.).

JEHOVAH’S REPLY TO THE PROPHET’S PERPLEXED CRY, 5-11.

Jehovah meets the perplexity of his servant by declaring that he is not indifferent, and that punishment is about to be meted out by his agents, the Chaldeans, a terrible and dreadful nation, before which nothing can stand. Behold ye among the heathen — R.V., “nations.” If this is the correct reading the prophet and the people are addressed; they are to look about among the nations to see the wonderful things Jehovah is about to accomplish. LXX. and Peshitto read “ye despisers” for “among the nations.” If this is original, as is not impossible, the “wicked” of verse 4 are addressed. Wonder marvelously — LXX. adds “and perish.” Why are they to look and wonder? I will work — R.V., “I am working”; margin, which produces the Hebrew more accurately, “one worketh.” However, the ordinary translation is not impossible, and the context (verse 6) makes the translation “I” almost certain. The rendering “I am about to work” would express more clearly the idea of imminence. Which ye will not believe, though it be told you — Better, which ye would not believe though (if) it were told you; that is, as having occurred in another place and at some other time. The event will be so extraordinary that only eyewitnesses can believe it (compare Acts 13:41). The awful thing Jehovah is about to do is stated in verses 6ff. I raise up the Chaldeans — Better, I am about to raise up (G.-K., 116p). On Chaldeans see Introduction, pp. 468ff, and Nahum, p. 431. The reference is not to the first appearance of the Chaldeans in history or as a world power, for the following verses indicate that they were already well known as cruel, bloodthirsty conquerors, but to their first advance against Judah; they will be summoned by Jehovah to execute judgment upon the wicked (verse 4). Some manuscripts of LXX. add “against you.” Bitter — Rough, or fierce (Judges 18:25; 2 Samuel 17:8). Hasty — Violent; “driven headlong by violent impulse” (Isaiah 32:4). As world conquerors they march through the whole extent of the earth and take possession of territories not their own (Habakkuk 2:6; Deuteronomy 6:10, 11).

V. 4. Therefore-Because the wicked go on with impunity. The law-The whole law, moral, ceremonial, and judicial. Is slacked-Is slighted, and not observed. Go forth-From magistrates, judges, and public officers. Doth compass about-As it were besieges, with design to oppress and ruin.

Verse 4. The law is slacked] They pay no attention to it; it has lost all its vigour, its restraining and correcting power, it is not executed; right judgment is never pronounced; and the poor righteous man complains in vain that he is grievously oppressed by the wicked, and by those in power and authority. That the utmost depravity prevailed in the land of Judah is evident from these verses; and can we wonder, then, that God poured out such signal judgments upon them? When judgment doth not proceed from the seat of judgment upon earth, it will infallibly go forth from the throne of judgment in heaven.

Verses 2-4. O Lord, how long shall I cry, &c. — How long shall I complain unto thee of might overcoming right, and thou wilt not save or prevent it? The prophet here proposes the common objection against Providence, taken from the prosperity of the wicked, and their oppression of the righteous, which has often been a stumbling-block even to good men: see Jeremiah 12:1; Job 12:6; and 21:7; Psalm 37., 73. Why dost thou show me iniquity? — Why hast thou caused me to live in such times of iniquity? for I see nothing but scenes of rapine, and the most unjust oppression. And there are that raise up strife, &c. — Or, there is strife, and contention carries it. There is much cause for complaining, but those best skilled in the arts of contention carry the cause. Therefore the law is slacked — The divine law, given us for the regulation of our conduct, hath lost its force. And judgment doth never go forth — Causes remain undetermined, and justice is not duly administered. For the wicked, &c. — For the wicked, by their deceitful arts, prevail against the righteous, and overpower them; therefore [rather, moreover] wrong judgment proceedeth — Not only judgment is delayed, but, what is still worse, unjust judgment is given, and causes are evidently decided in a manner quite contrary to what is equitable and just.

THE PROPHET’S PERPLEXITY, 2-4.

For a long time the prophet had watched the wickedness of his people. Surely they deserved severe punishment, but none came. He found it difficult to reconcile this apparent indifference on the part of Jehovah with his conception of the divine holiness. In his perplexity he cries out to Jehovah.

2. How long shall I cry — Literally, have I cried. The Hebrew verb implies the idea “for help,” that is, to bring about a change in the terrible condition in which the prophet finds himself. Cry out unto thee of violence — A further description of the prophet’s cry; literally, I cry unto thee violence. The substance of his cry is the violence of his countrymen; the noun denotes wrongdoing and injury of every kind (Job 19:7; Jeremiah 20:8). Though the prophet, has cried again and again, Jehovah has paid no attention. Hear… save — The fact that Jehovah did not interfere in behalf of the oppressed seemed conclusive evidence that he did not hear the prophet’s cry. It is not to be supposed that the prophet was the only one in Judah who still cried to Jehovah; but because of his intimate fellowship with Jehovah he felt the unrighteousness most keenly; besides, like his contemporary Jeremiah, he may have had to suffer in his own person from the ungodly. The cry uttered by him must have found an echo in the hearts of all who remained loyal to Jehovah.

The prophet’s perplexity finds further expression in verse 3. Why dost thou show me iniquity — The Hebrew word translated “iniquity” is used sometimes with the meaning “affliction,” but more frequently, as here, of moral evil and wickedness (compare Numbers 23:21). This moral evil the prophet is compelled to look upon, but he is convinced that Jehovah has power to stop it, and since he takes no steps toward this he is responsible for its presence. But how can a holy God remain silent in the presence of evil? A serious problem indeed (see on Amos 3:6; 4:6-11; compare Job 23:16, 17). Grievance — R.V., “perverseness.” Primarily, labor, toil; in a secondary sense, trouble or distress experienced as a result of oppression or injustice. Here the distress caused by the “violent” and suffered by the oppressed (Isaiah 10:1). Spoiling — R.V., “destruction.” Violent treatment resulting in destruction. Violence — Malicious conduct to injure another. The two words are frequently combined (Amos 3:10; Jeremiah 6:7; 20:8). Strife and contention — Among the members of the Jewish nation; the result of violent and wicked conduct.

The consequence of all this is a state of anarchy, described in verse 4. Therefore — Because Jehovah has allowed wickedness to proceed unhindered. The law — See on Hosea 4:6. Here the term includes the revealed will of Jehovah concerning life and conduct, whatever the method of making it known, or the form in which it existed. Is slacked — Literally, has become numb; has lost its vitality and efficiency. Judgment — The word means sometimes a legal decision; if so here, a legal decision to put an end to wickedness and injustice. It might be rendered also, with R.V., “justice,” that is, a righteous and equitable state of things in the civic and political life. Doth never go forth — An obscure expression. Margin R.V. offers as an alternative, “goeth not forth unto victory.” This rendering is based upon the explanation of the word translated “forever” (“never” minus the negative) in the sense of truth, with which translation may be compared Isaiah 42:3, “justice in truth,” reproduced in Matthew 12:20, “judgment unto victory.” It is better, however, to retain the ordinary rendering “not forever” or “never.” The thought of the clause seems to be: In the present hopeless condition there is no prospect that order, or civic and political righteousness, will ever manifest itself again. Instead of a causal clause 4b might be understood (G.-K., 148d) as an exclamation, “Indeed, the wicked doth compass about the righteous!” In a hostile sense (Job 3:23; not as in Psalm 142:7). The two nouns are used in a collective sense of two classes within the nation (see Introduction, p. 467; Isaiah 3:10, 11; 5:23; Zephaniah 1:3). In later times it became customary to refer to heathen oppressors as the wicked in distinction from the righteous Israel. The godless in Israel encompassed the righteous to destroy them. Wrong judgment proceedeth — R.V., “justice goeth forth perverted.” It is the constant complaint of the prophets that under the guise of law rankest injustice was done (Amos 5:7; Isaiah 1:23; Jeremiah 22:16, 17, etc.).

JEHOVAH’S REPLY TO THE PROPHET’S PERPLEXED CRY, 5-11.

Jehovah meets the perplexity of his servant by declaring that he is not indifferent, and that punishment is about to be meted out by his agents, the Chaldeans, a terrible and dreadful nation, before which nothing can stand. Behold ye among the heathen — R.V., “nations.” If this is the correct reading the prophet and the people are addressed; they are to look about among the nations to see the wonderful things Jehovah is about to accomplish. LXX. and Peshitto read “ye despisers” for “among the nations.” If this is original, as is not impossible, the “wicked” of verse 4 are addressed. Wonder marvelously — LXX. adds “and perish.” Why are they to look and wonder? I will work — R.V., “I am working”; margin, which produces the Hebrew more accurately, “one worketh.” However, the ordinary translation is not impossible, and the context (verse 6) makes the translation “I” almost certain. The rendering “I am about to work” would express more clearly the idea of imminence. Which ye will not believe, though it be told you — Better, which ye would not believe though (if) it were told you; that is, as having occurred in another place and at some other time. The event will be so extraordinary that only eyewitnesses can believe it (compare Acts 13:41). The awful thing Jehovah is about to do is stated in verses 6ff. I raise up the Chaldeans — Better, I am about to raise up (G.-K., 116p). On Chaldeans see Introduction, pp. 468ff, and Nahum, p. 431. The reference is not to the first appearance of the Chaldeans in history or as a world power, for the following verses indicate that they were already well known as cruel, bloodthirsty conquerors, but to their first advance against Judah; they will be summoned by Jehovah to execute judgment upon the wicked (verse 4). Some manuscripts of LXX. add “against you.” Bitter — Rough, or fierce (Judges 18:25; 2 Samuel 17:8). Hasty — Violent; “driven headlong by violent impulse” (Isaiah 32:4). As world conquerors they march through the whole extent of the earth and take possession of territories not their own (Habakkuk 2:6; Deuteronomy 6:10, 11).

V. 5. Behold ye-Here God begins to answer the prophet. Among the heathen-See what judgments have been executed upon the heathen for like sins.

Verse 5. Behold ye among the heathen] Instead of בגוים baggoyim, among the nations or heathen, some critics think we should read בגדים bogedim, transgressors; and to the same purpose the Septuagint, Syriac, and Arabic have read; and thus it is quoted by St. Paul, Acts 13:41. But neither this, nor any tantamount reading, is found in any of the MSS. yet collated. Newcome translates, “See, ye transgressors, and behold a wonder, and perish.”

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

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

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

Verse 5. Behold, &c. — For a punishment of such exorbitant practices, behold, God is about to make the heathen the instruments of his vengeance. Ye among the heathen, and regard — Consider and weigh it well, in its nature and consequences; for it is intended as a warning to you, and assures you that judgment will overtake you also. And wonder marvellously — As astonished at judgments too great to be described, and so strange that they will appear to many, even of God’s professing people, to be incredible. For I will work a work, &c., which ye will not believe — The judgment shall be such, as you despisers of God’s word will not believe to be coming upon you. These words are referred to, and indeed quoted, by St. Paul, Acts 13:41; not, however, according to the Hebrew text, but the translation of the LXX., who, instead of µywgb, begoim, among the heathen, seem to have read µwdgb, begadim, despisers, or perfidious persons. This reading of the LXX. is preferred by Grotius, because, he observes, “God addresses the Jews who were despisers of his deity.”

Ver. 5. Behold ye among the heathen, and regard, and wonder marvellously. God is about to destroy your country, and to burn your temple, by your allies and protectors, the Chaldeans; a visitation you disbelieve and despise, though the whole succession of prophets declare it. St. Paul, according to the divine light given him by the Lord, foresaw that the same events would happen to Jerusalem by the Romans; and that the christians would escape by believing the word of the Lord, partly by dispersion, as stated in Acts 8:4; and partly by flight, at an interval when the Roman legions were called off from the siege.

The learned Dr. Pocock, an oriental traveller, remarks here, that St. Luke cites the version of the LXX. “Behold, ye despisers, and wonder and perish,” a reading agreeable to the present Hebrew copy. The word µywgb bagojim, which we translate “among the heathen,” is derived from baga, which in Arabic imports to be proud or scornful. On the adjection, “wonder and perish,” which sense the learned author proves, the word Tamah will fully admit. Archbishop Newcome therefore, before he gave a bye blow at St. Paul, should have more fully considered the text. It has some appearance of indecency to say, that “St. Paul plainly accommodates this passage to his own purpose.” Does the primate wish to associate St. Paul with the unitarians,

Who play with scriptures at their ease,

And make them speak just what they please?

V. 6. Bitter-Cruel, and without mercy. Hasty-Speedy in executing their merciless purposes.

Verse 6. That bitter and hasty nation] Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests.

Verse 6. For lo, I raise up the Chaldeans — This is spoken of as a matter of great wonder and astonishment, because the Chaldeans, in the times of Hezekiah, Manasseh, and Josiah, were allies of the Jewish nation, and seemed linked to them in the greatest friendship; so that they had no fear on that side, but all their fear was from the Egyptians. Therefore the coming of the Chaldeans into the country is spoken of here as a thing entirely new, and as if that people had been called into existence for the very purpose of punishing the Jewish nation. There is a prophecy similar to this in Isaiah, with regard to the Assyrians, in whom the Jewish nation then placed their chief confidence, and thought of nothing less than of the evils which Isaiah threatened should be brought upon them by that nation: so weak and short-sighted often is human policy! see Isaiah 7. That bitter and hasty nation — That people cruel, in their disposition, quick in executing their purposes, and hasty in their marches, Isaiah 5:26, 27; Jeremiah 5:16, 17. Which shall march through the breadth of the land, to possess, &c. — This is spoken of the Chaldeans extending their conquests to a vast distance from the original seat of their empire.

Ver. 6. Lo, I raise up the Chaldeans, as stated in Isaiah 10. Jeremiah 4. Zephaniah 1. They are described as bitter and unrelenting in slaughter, and as spreading with velocity through all the land. Their horses are swifter than leopards, and the riders fiercer than the evening wolves, when hunger impels them to hunt. The Arabian horses have ever been admired for fleetness, and the swift-footed dromedary is a proverb in the east. When trained as post-dromedaries, they are reported to run a hundred and fifty miles in a day.

V. 7. Their judgment-The law they observe, is their own will. Their dignity-Their authority is all from themselves, without respect to any other law or rule whatever.

Verse 7. Their judgment—shall proceed of themselves.] By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence were the result of their own valour. Other meanings are given to this passage.

Verses 7-9. Their judgment, &c., shall proceed of themselves — They will judge themselves of what they shall do, without paying regard to any thing but their own will, and shall have power to put in execution whatever they resolve upon. Their horses also are swifter than the leopards — “Leopards tamed and taught to hunt are, it is said, made use of [in Palestine] for hunting, and seize the prey with surprising agility. When the leopard leaps, he throws himself seventeen or eighteen feet at a time.” — Harmer, 2:438. And are more fierce than the evening wolves — Which, having fasted in the day, were wont to come forth in the evening fierce and ravenous. And their horsemen shall spread themselves — Namely, all over the land; that is, they shall be very numerous. They shall come all for violence — To enrich themselves by making a prey of all. Their faces shall sup up as the east wind — They shall destroy every thing where they march, as the east wind blasts the fruits of the earth. And they shall gather the captivity [or, captives] as the sand — Not only in Judea, but in all the neighbouring countries which they conquer. Houbigant renders the clause, A burning wind goes before them, and gathers captives as the sand. They shall carry desolation, destruction, and fire, everywhere before them. The winds which blew from Arabia the Desert were extremely hot, and very dangerous, not only on account of their own heat, but on account of the dust and sand which they brought with them.

Verse 7 depicts further the fierce disposition of the Chaldeans. The nation is personified as a hero, hence the Hebrew has the singular pronoun (see margin). Terrible — Exciting terror (Song of Solomon 6:4, 10). Dreadful — Creating alarm. This is the word ordinarily translated “terrible” in the Old Testament. Their judgment — The decisions determining their conduct (Psalm 17:2). Dignity — Or, eminence; the sovereignty which they assume over the nations of the world (Genesis 49:3; Hosea 13:1). Proceed of themselves — They acknowledge no superior, not even Jehovah, to determine their course for them. According to their own pleasure they map out their plans and through the power of their own arms they overthrow the nations.

V. 8. The evening wolves-Which with fasting in the day, came out in the evening, fierce and ravenous. Shall spread-All over the land.

Verse 8. Their horses also are swifter than the leopards] The Chaldean cavalry are proverbial for swiftness, courage, &c. In Jeremiah, Jeremiah 4:13, it is said, speaking of Nebuchadnezzar, “His chariots are as a whirlwind; his horses are swifter than eagles.” Oppian, speaking of the horses bred about the Euphrates, says, “They are by nature warhorses, and so intrepid that neither the sight nor the roaring of the lion appals them; and, besides, they are astonishingly fleet.” The leopard, of all quadrupeds, is allowed to be the swiftest. The evening wolves] The wolf is remarkable for his quick sight. Ælian says, Oxuwtestaton esti zwon, kai mentoi, kai nuktov kai selhnhv ouk oushv ode ora; “The wolf is a very fleet animal; and, besides, it can see by night, even when there is no moonlight.” Some think the hyæna is meant: it is a swift, cruel, and untameable animal. The other prophets speak of the Chaldeans in the same way. See Deuteronomy 28:49; Jeremiah 48:40; 49:22; Ezekiel 17:5; Lamentations 4:19.

Verses 7-9. Their judgment, &c., shall proceed of themselves — They will judge themselves of what they shall do, without paying regard to any thing but their own will, and shall have power to put in execution whatever they resolve upon. Their horses also are swifter than the leopards — “Leopards tamed and taught to hunt are, it is said, made use of [in Palestine] for hunting, and seize the prey with surprising agility. When the leopard leaps, he throws himself seventeen or eighteen feet at a time.” — Harmer, 2:438. And are more fierce than the evening wolves — Which, having fasted in the day, were wont to come forth in the evening fierce and ravenous. And their horsemen shall spread themselves — Namely, all over the land; that is, they shall be very numerous. They shall come all for violence — To enrich themselves by making a prey of all. Their faces shall sup up as the east wind — They shall destroy every thing where they march, as the east wind blasts the fruits of the earth. And they shall gather the captivity [or, captives] as the sand — Not only in Judea, but in all the neighbouring countries which they conquer. Houbigant renders the clause, A burning wind goes before them, and gathers captives as the sand. They shall carry desolation, destruction, and fire, everywhere before them. The winds which blew from Arabia the Desert were extremely hot, and very dangerous, not only on account of their own heat, but on account of the dust and sand which they brought with them.

Verse 8 describes the irresistible advance of their armies (compare Jeremiah 4:13; 5:6). Their horses also are swifter than the leopards — Tristram describes the leopard as “agile, swift, and when irritated the most terrible and cruel of beasts.” In Jeremiah 4:13, the expression is “swifter than eagles”; Habakkuk mentions the eagle later in the verse. More fierce — Literally, more sharp. The war horses share their masters’ ferocity. Wildly they dash against the foe. Evening wolves — The wolves that, after fasting all day, go out in the evening to seek prey; prompted by intense hunger they are especially fierce. LXX., with a slight change of vowels, reads “wolves of Arabia,” which is less suitable (compare Zephaniah 3:3). Spread themselves — R.V., “press proudly on.” The verb is connected with an Arabic root meaning “to strut proudly”; when used of horsemen it means “to spring along,” “to gallop.” Nothing can stop the onslaught of their horsemen. Their horsemen shall come from far — The horsemen of the Chaldeans came from the far east. Several commentators are inclined to omit this clause as a marginal gloss to the preceding, because (1) LXX. omits “horsemen”; (2) the repetition of “horsemen” in two successive clauses seems peculiar; (3) the presence of this clause gives an unequal number of clauses, and thus injures the parallelism. Others consider this the original clause and the preceding the gloss. Nowack and others make more thoroughgoing changes and read verse 8, “And swifter than leopards are their (literally, his) horses, and swifter on foot than the evening wolves their horsemen; (and their horsemen come from afar;) they fly as an eagle that hasteth to devour.” As an eagle or vulture (see on Micah 1:16) swoops upon a carcass, so the Chaldean horsemen swoop upon their human prey.

V. 9. For violence-To enrich themselves by making a prey of all. Their faces-Their very countenances shall be as blasting as the east-wind.

Verse 9. Their faces shall sup up as the east wind] This may be an allusion to those electrical winds which prevail in that country. Mr. Jackson, in his overland journey from India, mentions his having bathed in the Tigris. On his coming out of the river one of those winds passed over him, and, in a moment, carried off every particle of water that was on his body and in his bathing dress. So, the Chaldeans shall leave no substance behind them; their faces, their bare appearance, is the proof that nothing good shall be left.

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

Verses 7-9. Their judgment, &c., shall proceed of themselves — They will judge themselves of what they shall do, without paying regard to any thing but their own will, and shall have power to put in execution whatever they resolve upon. Their horses also are swifter than the leopards — “Leopards tamed and taught to hunt are, it is said, made use of [in Palestine] for hunting, and seize the prey with surprising agility. When the leopard leaps, he throws himself seventeen or eighteen feet at a time.” — Harmer, 2:438. And are more fierce than the evening wolves — Which, having fasted in the day, were wont to come forth in the evening fierce and ravenous. And their horsemen shall spread themselves — Namely, all over the land; that is, they shall be very numerous. They shall come all for violence — To enrich themselves by making a prey of all. Their faces shall sup up as the east wind — They shall destroy every thing where they march, as the east wind blasts the fruits of the earth. And they shall gather the captivity [or, captives] as the sand — Not only in Judea, but in all the neighbouring countries which they conquer. Houbigant renders the clause, A burning wind goes before them, and gathers captives as the sand. They shall carry desolation, destruction, and fire, everywhere before them. The winds which blew from Arabia the Desert were extremely hot, and very dangerous, not only on account of their own heat, but on account of the dust and sand which they brought with them.

Ver. 9. Their faces shall sup up as the east wind. This hot wind evaporates all moisture, and blisters the faces of the people, which they endeavour to avoid by putting their faces to the ground. It greatly parches the verdure. Psalm 48:7. Jeremiah 4:11.

9. Their purpose is to rob and to destroy. For violence — They are without humane feelings; their only object is to do violence. Their faces shall sup up as the east wind — R.V., “the set of their faces is forwards”; margin, “the eagerness of their faces is towards the east.” A.V. attempts to get from the original the thought that the Chaldeans will devour everything like the destructive east wind (Hosea 13:15); R.V., that their faces are set forward and cannot be turned aside; so also margin R.V. The Hebrew is obscure and the English translations all do more or less violence to it. The original has east, “but as the spectator when reckoning the quarters of the heavens faces the east, it is supposed that eastwards became equivalent to forwards or onwards.” The intention of the prophet is evidently to describe the fierceness of the advance, but it is not unlikely that the text has suffered in transmission. Nowack considers the corruption so hopeless that he does not even attempt a restoration; Marti reads, “They advance in the very face of those who rise up against them”; that is, they are without fear or hesitation. Their captives are “as the sand,” which means numberless. The Assyrian kings frequently boast that they took captives and booty “without number.”

The verbs of verses 10, 11 should be rendered, with R.V. in verse 10, as present tenses. Kings and princes are objects of mockery to them, fortresses are taken with the greatest ease. They shall heap dust [“he heapeth up dust”] — Refers to the casting up of embankments, so that the besiegers may be on a level with the defenders behind the walls (2 Samuel 20:15; Jeremiah 32:24). This is done quickly, and the city falls. In verse 11 the translation of A.V. is not impossible, but the context favors R.V.: “Then he shall sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god.” Then — With the fortresses leveled to the ground the victorious army rushes on like a wind to new triumphs. He passeth over — Irresistibly they sweep through the lands overcoming all obstacles. The two verbs are used together in Isaiah 8:8, of the onward rush of the Assyrians, likened to an overwhelming flood. The translation of margin R.V., “transgresseth,” is not so suitable. Be guilty (R.V.) — Through the acts just described, equivalent to “and thus he becometh guilty.” The cruelties and outrages constitute a part of their guilt. Another indictment is implied in the last clause. Even he whose might is his god (R.V.) — This is not a literal translation, but it expresses the thought of the original: “His success intoxicates him, and in his pride of heart he deifies his own might.” Literally it is, “this his might becometh his god”; the construction is peculiar, and the text may be corrupt. For “and be guilty, even he whose might is his god,” Wellhausen, Nowack, and others read, with some changes in the text, “and he maketh his might to be his god,” which gives good sense.

V. 10. At the kings-Which opposed their designs. And take it-By mighty mounts cast up.

Verse 10. They shall scoff at the kings] No power shall be able to stand before them. It will be only as pastime to them to take the strongest places. They will have no need to build formidable ramparts: by sweeping the dust together they shall make mounts sufficient to pass over the walls and take the city.

Verses 10, 11. And they shall scoff at the kings, &c. — The Hebrew use the singular number here, (He shall scoff, &c.,) as well as in the following verse, and it is to be understood of the king of Babylon, who treated the kings he conquered with scorn and contempt: so he used Zedekiah and his princes. They shall deride every strong hold — They shall contemn, or count as nothing, the most strongly fortified places. They shall heap dust and take it — They shall cast up mounds against them, and so take them. Then shall his mind change, and he shall pass over — Rather, And shall pass over, (without the personal pronoun he,) that is, his mind shall change, and pass beyond the bounds of moderation. By this and the next clause, imputing this his power unto his god, was foretold that the king of Babylon should be made arrogant by his victories, and should impute them to the power of the false gods he worshipped. This was remarkably true of Belshazzar, Nebuchadnezzar’s successor, who, with his thousand lords, when he was drinking wine in the golden and silver vessels taken out of God’s temple, and was thereby triumphing over Jehovah and his people, praised the gods of gold and silver, &c., as the authors of their successes and victories. It was also remarkably verified in Nebuchadnezzar himself, who, as we find from Daniel 3., cast three otherwise innocent persons, and faithful to him, into a furnace of fire, because they would not fall down before the idol which he had set up. But Grotius, and many others, interpret the latter part of the verse thus: Saying this his strength is his god; that is, imputing all his success to his own skill and prowess; a sense of the words which answers remarkably to the character of Nebuchadnezzar, as given in the book of Daniel: see chapter 3:17, and 4:30, and 5:20. Probably the extraordinary insanity which befell Nebuchadnezzar, as the punishment of his pride and arrogance, might be also here intended in the first clause of this verse, which in the Hebrew is, Then shall his spirit change and pass over, &c. Here, then, is a remarkable proof of what the psalmist says, namely, that God understandeth our thoughts afar off: for here the alteration that should in after times be made in Nebuchadnezzar’s mind by his prosperity is expressly foretold, together with the punishment that should follow upon it.

Verse 11. Then shall his mind change] This is thought to relate to the change which took place in Nebuchadnezzar, when “a beast’s heart was given to him,” and he was “driven from the dwellings of men.” And this was because of his offending-his pride and arrogance; and his attributing all his success, &c., to his idols.

Verses 10, 11. And they shall scoff at the kings, &c. — The Hebrew use the singular number here, (He shall scoff, &c.,) as well as in the following verse, and it is to be understood of the king of Babylon, who treated the kings he conquered with scorn and contempt: so he used Zedekiah and his princes. They shall deride every strong hold — They shall contemn, or count as nothing, the most strongly fortified places. They shall heap dust and take it — They shall cast up mounds against them, and so take them. Then shall his mind change, and he shall pass over — Rather, And shall pass over, (without the personal pronoun he,) that is, his mind shall change, and pass beyond the bounds of moderation. By this and the next clause, imputing this his power unto his god, was foretold that the king of Babylon should be made arrogant by his victories, and should impute them to the power of the false gods he worshipped. This was remarkably true of Belshazzar, Nebuchadnezzar’s successor, who, with his thousand lords, when he was drinking wine in the golden and silver vessels taken out of God’s temple, and was thereby triumphing over Jehovah and his people, praised the gods of gold and silver, &c., as the authors of their successes and victories. It was also remarkably verified in Nebuchadnezzar himself, who, as we find from Daniel 3., cast three otherwise innocent persons, and faithful to him, into a furnace of fire, because they would not fall down before the idol which he had set up. But Grotius, and many others, interpret the latter part of the verse thus: Saying this his strength is his god; that is, imputing all his success to his own skill and prowess; a sense of the words which answers remarkably to the character of Nebuchadnezzar, as given in the book of Daniel: see chapter 3:17, and 4:30, and 5:20. Probably the extraordinary insanity which befell Nebuchadnezzar, as the punishment of his pride and arrogance, might be also here intended in the first clause of this verse, which in the Hebrew is, Then shall his spirit change and pass over, &c. Here, then, is a remarkable proof of what the psalmist says, namely, that God understandeth our thoughts afar off: for here the alteration that should in after times be made in Nebuchadnezzar’s mind by his prosperity is expressly foretold, together with the punishment that should follow upon it.

V. 12. Shall not die-Be utterly destroyed. Ordained-Set up, and designed. Them-The Chaldean kingdom. For judgment-To execute this judgment, which is tempered with mercy. For correction-To chastise, not to destroy.

Verse 12. Art thou not frown everlasting] The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, “we shall not die,” shall not be totally exterminated. Thou hast ordained them for judgment] Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.

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

Verse 12. Art thou not, &c. — Here the prophet, upon being made sensible that the king of Babylon should attribute all his victories to some false or fictitious deity, or to his own abilities, breaks out into a passionate exclamation to Jehovah, Art thou not from everlasting, O Lord my God? — Art not thou he, who only hath been from everlasting; while all others that are called gods have had a beginning, and there was a time when neither they nor the men that set them up had any being? Thou, therefore, art infinitely superior, both to the most powerful men, and to all that are called gods. We shall not die — We shall not utterly perish by the Chaldeans, though we shall suffer severely from them. Or, as Secker renders it, Let us not die. Thou hast ordained them for judgment — Thou hast appointed the Chaldeans to execute thy judgments on sinners. And, O mighty God — Whose sovereignty is unquestionable, and power irresistible; thou hast established them for correction — The Hebrew is, thou hast founded them as a rock for correction, namely, of the Jewish people.

THE GREATER PERPLEXITY, 12-17.

In the beginning the prophet was troubled because Jehovah seemed to look with indifference upon corruption; Jehovah replied that judgment was about to fall, that the Chaldeans were about to include Judah in their conquests. This announcement was accompanied by a recognition of the fierce and brutal character of the Chaldeans and their warfare; hence, far from calming the prophet’s doubts, it only intensified them. Can a holy God, he asks, look in silence upon the wrongs and cruelties perpetrated by the Chaldeans? Judah does, indeed, deserve judgment, but how can Jehovah send the godless Chaldeans to execute it? Is Judah to be annihilated by this monster? Is the triumph of the cruel world conqueror to continue forever? These and similar questions perplex the prophet, and in Habakkuk 1:12-17, we have a description of his struggle with the new problem, which taxes his faith to the uttermost.

12. The prophet begins with an expression of confidence in his God. A better arrangement of the words would be: —

Art not thou from everlasting, O Jehovah?

My God, my Holy One, not shall we die!

The first line is not an expression of despondency or doubt, but a rhetorical question to pave the way for the expression of confidence in the second line. From everlasting — Literally, from aforetime. The Hebrew word denotes an ancient period rather than eternity in the modern sense of that term; it is used often of the Mosaic age or other periods in Israel’s past (compare Micah 7:20; Psalm 44:1); even of a former period in a single lifetime (Job 29:2). The exact meaning in a given passage must be determined from the context. Allusion is frequently made to the eternity of Jehovah as a ground of confidence in him (Deuteronomy 33:27; Isaiah 40:28; Psalm 90:2). The English versions arrange the words differently; and some commentators understand them as equivalent to “Art not thou from everlasting my Holy One, O Jehovah, my God?” This arrangement gives to the words a meaning different from that which is indicated above. According to it the prophet is the spokesman of the people, expressing their confidence based not upon Jehovah’s eternity but upon the fact that he has been from everlasting the Holy One of Israel (see on Hosea 11:9), a title of Jehovah very common in Isaiah. As the holy one he is bound to sweep away the wicked Chaldeans. We shall not die — We shall not be utterly annihilated by the foe which is to be raised up (verse 6). The everlasting God will somehow preserve his people. According to Jewish tradition “we shall not die” is an emendation of the scribes for “thou (Jehovah) shalt not die.” To speak of Jehovah in connection with death, even to deny his dying, was considered blasphemy by the scribes, therefore they changed the original into the present reading. If the second person is original the second line becomes simply a reiteration of the thought of the first line. The eighteen emendations of the scribes mentioned in Jewish tradition still present difficulties; in the present passage the Masoretic text is preferable. 12b passes to the complaint. Jehovah being the Holy One, his appointment of the godless Chaldeans as instruments of judgment creates a moral difficulty. For judgment… for correction — Either to execute judgment upon him and to administer correction to him, or, perhaps better, that he may execute punishment upon Judah and the other nations.

The perplexity caused by the appointment alluded to in 12b is further described in verse 13. Can the exaltation of a wicked and violent nation be harmonized with the belief in a holy and pure God? The present attitude seems to contradict the prophet’s conception of the divine character. He has always thought of God as too pure to look upon moral evil and perverseness; since he now selects the most wicked nation as his executioner, the prophet feels justified in challenging Jehovah to defend himself. Deal treacherously — The Chaldeans are unscrupulous, treacherous, and tyrannical. Is it right for Jehovah to look upon them with favor? Is it right that he should remain silent while they practice wickedness? The man… more righteous than he — With all their wickedness the people of Jehovah are better than the Chaldeans. How, then, can Jehovah justify himself for making the present choice? The same perplexed questioning is continued in verse 14. Wherefore does Jehovah permit the outrages of the Chaldeans? Makest men as the fishes of the sea — Defenseless, without rights, readily taken by the skillful fisherman. As the creeping things — Despised, and without a protector to take an interest in their well-being. That have no ruler over them — The relative is to be taken with “fishes” and with “creeping things.” They scatter in every direction when danger approaches; no ruler or commander directs their movements. So the nations are reduced to a state of confusion when they learn of the approach of the Chaldeans (compare Isaiah 10:13, 14). Jehovah controls the movements of the Chaldeans, and is in a sense responsible for their conduct; but if they have gone beyond the divine commission (Isaiah 47:6, 7; compare 10:7) why does he not interfere?

Verse 13. Thou art of purer eyes] Seeing thou art so pure, and canst not look on iniquity-it is so abominable—how canst thou bear with them who “deal treacherously, and hold thy tongue when the wicked devour the righteous?” All such questions are easily solved by a consideration of God’s ineffable mercy, which leads him to suffer long and be kind. He has no pleasure in the death of a sinner.

Verses 13-17. Thou art of purer eyes than to behold evil — Thou art of too just and pure a nature to approve of wickedness: it must ever be an abomination to thee. Thou canst not look upon iniquity — Except with infinite abhorrence. Wherefore lookest thou upon them — Seemest to connive at, or dost not show any particular dislike at the violence of those idolatrous Chaldeans? And makest men as the fishes of the sea, &c. — By delivering them to Nebuchadnezzar, who takes them in his net, as a fisherman takes fishes; which creatures suffer themselves to be taken without resistance, because they have no power to defend themselves. As the creeping things that have no ruler, &c. — No chief to conduct or guard them. The Hebrews give the common name of reptiles to all fishes. They take up all of them with the angle — The prophet, having in the preceding verse compared men to fishes, continues here, by way of metaphor, to describe the advantages which the Chaldeans gained over other nations, by the several ways used by fishermen in taking fishes, as by catching them with the angle, enclosing them in nets, and gathering them in drags. Therefore they rejoice and are glad — On account of the prey they take; that is, the Chaldeans rejoice in taking a great number of captives, and gathering rich spoils, as fishermen rejoice when they catch a great number of fishes. Therefore they sacrifice unto their net, &c. — They impute all their victories to their own strength and skill, or to idols of their own making, and render no acknowledgments to God for their success. Because by them their portion is fat, &c. — Because by means of their victories they get abundance of rich spoil. Shall they therefore empty their net — Carry away the riches and spoils of their conquests, (see 2 Kings 24:13,) in order to undertake more; just as fishermen empty their nets to fill them again. But the words may be properly rendered, Shall he therefore spread his net? in which sense the Vulgate, as also the Greek and Chaldee, here interpret the Hebrew verb qwry, a word often used of drawing or unsheathing a sword or spear. And not spare continually to slay the nations — Wilt thou suffer them to go on to make havoc continually of all other nations? Shall they never be stopped in their career?

THE GREATER PERPLEXITY, 12-17.

In the beginning the prophet was troubled because Jehovah seemed to look with indifference upon corruption; Jehovah replied that judgment was about to fall, that the Chaldeans were about to include Judah in their conquests. This announcement was accompanied by a recognition of the fierce and brutal character of the Chaldeans and their warfare; hence, far from calming the prophet’s doubts, it only intensified them. Can a holy God, he asks, look in silence upon the wrongs and cruelties perpetrated by the Chaldeans? Judah does, indeed, deserve judgment, but how can Jehovah send the godless Chaldeans to execute it? Is Judah to be annihilated by this monster? Is the triumph of the cruel world conqueror to continue forever? These and similar questions perplex the prophet, and in Habakkuk 1:12-17, we have a description of his struggle with the new problem, which taxes his faith to the uttermost.

12. The prophet begins with an expression of confidence in his God. A better arrangement of the words would be: —

Art not thou from everlasting, O Jehovah?

My God, my Holy One, not shall we die!

The first line is not an expression of despondency or doubt, but a rhetorical question to pave the way for the expression of confidence in the second line. From everlasting — Literally, from aforetime. The Hebrew word denotes an ancient period rather than eternity in the modern sense of that term; it is used often of the Mosaic age or other periods in Israel’s past (compare Micah 7:20; Psalm 44:1); even of a former period in a single lifetime (Job 29:2). The exact meaning in a given passage must be determined from the context. Allusion is frequently made to the eternity of Jehovah as a ground of confidence in him (Deuteronomy 33:27; Isaiah 40:28; Psalm 90:2). The English versions arrange the words differently; and some commentators understand them as equivalent to “Art not thou from everlasting my Holy One, O Jehovah, my God?” This arrangement gives to the words a meaning different from that which is indicated above. According to it the prophet is the spokesman of the people, expressing their confidence based not upon Jehovah’s eternity but upon the fact that he has been from everlasting the Holy One of Israel (see on Hosea 11:9), a title of Jehovah very common in Isaiah. As the holy one he is bound to sweep away the wicked Chaldeans. We shall not die — We shall not be utterly annihilated by the foe which is to be raised up (verse 6). The everlasting God will somehow preserve his people. According to Jewish tradition “we shall not die” is an emendation of the scribes for “thou (Jehovah) shalt not die.” To speak of Jehovah in connection with death, even to deny his dying, was considered blasphemy by the scribes, therefore they changed the original into the present reading. If the second person is original the second line becomes simply a reiteration of the thought of the first line. The eighteen emendations of the scribes mentioned in Jewish tradition still present difficulties; in the present passage the Masoretic text is preferable. 12b passes to the complaint. Jehovah being the Holy One, his appointment of the godless Chaldeans as instruments of judgment creates a moral difficulty. For judgment… for correction — Either to execute judgment upon him and to administer correction to him, or, perhaps better, that he may execute punishment upon Judah and the other nations.

The perplexity caused by the appointment alluded to in 12b is further described in verse 13. Can the exaltation of a wicked and violent nation be harmonized with the belief in a holy and pure God? The present attitude seems to contradict the prophet’s conception of the divine character. He has always thought of God as too pure to look upon moral evil and perverseness; since he now selects the most wicked nation as his executioner, the prophet feels justified in challenging Jehovah to defend himself. Deal treacherously — The Chaldeans are unscrupulous, treacherous, and tyrannical. Is it right for Jehovah to look upon them with favor? Is it right that he should remain silent while they practice wickedness? The man… more righteous than he — With all their wickedness the people of Jehovah are better than the Chaldeans. How, then, can Jehovah justify himself for making the present choice? The same perplexed questioning is continued in verse 14. Wherefore does Jehovah permit the outrages of the Chaldeans? Makest men as the fishes of the sea — Defenseless, without rights, readily taken by the skillful fisherman. As the creeping things — Despised, and without a protector to take an interest in their well-being. That have no ruler over them — The relative is to be taken with “fishes” and with “creeping things.” They scatter in every direction when danger approaches; no ruler or commander directs their movements. So the nations are reduced to a state of confusion when they learn of the approach of the Chaldeans (compare Isaiah 10:13, 14). Jehovah controls the movements of the Chaldeans, and is in a sense responsible for their conduct; but if they have gone beyond the divine commission (Isaiah 47:6, 7; compare 10:7) why does he not interfere?

V. 14. And makest-Not infusing cruel appetites, but permitting them to act according to such appetite which was already in them. As the fishes-Of which the greater greedily devour the smaller. 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, or restrain the mighty.

Verse 14. Makest men as the fishes of the sea] Easily are we taken and destroyed. We have no leader to guide us, and no power to defend ourselves. Nebuchadnezzar is here represented as a fisherman, who is constantly casting his nets into the sea, and enclosing multitudes of fishes; and, being always successful, he sacrifices to his own net-attributes all his conquests to his own power and prudence; not considering that he is only like a net that after having been used for a while, shall at last be thrown by as useless, or burnt in the fire.

Verses 13-17. Thou art of purer eyes than to behold evil — Thou art of too just and pure a nature to approve of wickedness: it must ever be an abomination to thee. Thou canst not look upon iniquity — Except with infinite abhorrence. Wherefore lookest thou upon them — Seemest to connive at, or dost not show any particular dislike at the violence of those idolatrous Chaldeans? And makest men as the fishes of the sea, &c. — By delivering them to Nebuchadnezzar, who takes them in his net, as a fisherman takes fishes; which creatures suffer themselves to be taken without resistance, because they have no power to defend themselves. As the creeping things that have no ruler, &c. — No chief to conduct or guard them. The Hebrews give the common name of reptiles to all fishes. They take up all of them with the angle — The prophet, having in the preceding verse compared men to fishes, continues here, by way of metaphor, to describe the advantages which the Chaldeans gained over other nations, by the several ways used by fishermen in taking fishes, as by catching them with the angle, enclosing them in nets, and gathering them in drags. Therefore they rejoice and are glad — On account of the prey they take; that is, the Chaldeans rejoice in taking a great number of captives, and gathering rich spoils, as fishermen rejoice when they catch a great number of fishes. Therefore they sacrifice unto their net, &c. — They impute all their victories to their own strength and skill, or to idols of their own making, and render no acknowledgments to God for their success. Because by them their portion is fat, &c. — Because by means of their victories they get abundance of rich spoil. Shall they therefore empty their net — Carry away the riches and spoils of their conquests, (see 2 Kings 24:13,) in order to undertake more; just as fishermen empty their nets to fill them again. But the words may be properly rendered, Shall he therefore spread his net? in which sense the Vulgate, as also the Greek and Chaldee, here interpret the Hebrew verb qwry, a word often used of drawing or unsheathing a sword or spear. And not spare continually to slay the nations — Wilt thou suffer them to go on to make havoc continually of all other nations? Shall they never be stopped in their career?

THE GREATER PERPLEXITY, 12-17.

In the beginning the prophet was troubled because Jehovah seemed to look with indifference upon corruption; Jehovah replied that judgment was about to fall, that the Chaldeans were about to include Judah in their conquests. This announcement was accompanied by a recognition of the fierce and brutal character of the Chaldeans and their warfare; hence, far from calming the prophet’s doubts, it only intensified them. Can a holy God, he asks, look in silence upon the wrongs and cruelties perpetrated by the Chaldeans? Judah does, indeed, deserve judgment, but how can Jehovah send the godless Chaldeans to execute it? Is Judah to be annihilated by this monster? Is the triumph of the cruel world conqueror to continue forever? These and similar questions perplex the prophet, and in Habakkuk 1:12-17, we have a description of his struggle with the new problem, which taxes his faith to the uttermost.

12. The prophet begins with an expression of confidence in his God. A better arrangement of the words would be: —

Art not thou from everlasting, O Jehovah?

My God, my Holy One, not shall we die!

The first line is not an expression of despondency or doubt, but a rhetorical question to pave the way for the expression of confidence in the second line. From everlasting — Literally, from aforetime. The Hebrew word denotes an ancient period rather than eternity in the modern sense of that term; it is used often of the Mosaic age or other periods in Israel’s past (compare Micah 7:20; Psalm 44:1); even of a former period in a single lifetime (Job 29:2). The exact meaning in a given passage must be determined from the context. Allusion is frequently made to the eternity of Jehovah as a ground of confidence in him (Deuteronomy 33:27; Isaiah 40:28; Psalm 90:2). The English versions arrange the words differently; and some commentators understand them as equivalent to “Art not thou from everlasting my Holy One, O Jehovah, my God?” This arrangement gives to the words a meaning different from that which is indicated above. According to it the prophet is the spokesman of the people, expressing their confidence based not upon Jehovah’s eternity but upon the fact that he has been from everlasting the Holy One of Israel (see on Hosea 11:9), a title of Jehovah very common in Isaiah. As the holy one he is bound to sweep away the wicked Chaldeans. We shall not die — We shall not be utterly annihilated by the foe which is to be raised up (verse 6). The everlasting God will somehow preserve his people. According to Jewish tradition “we shall not die” is an emendation of the scribes for “thou (Jehovah) shalt not die.” To speak of Jehovah in connection with death, even to deny his dying, was considered blasphemy by the scribes, therefore they changed the original into the present reading. If the second person is original the second line becomes simply a reiteration of the thought of the first line. The eighteen emendations of the scribes mentioned in Jewish tradition still present difficulties; in the present passage the Masoretic text is preferable. 12b passes to the complaint. Jehovah being the Holy One, his appointment of the godless Chaldeans as instruments of judgment creates a moral difficulty. For judgment… for correction — Either to execute judgment upon him and to administer correction to him, or, perhaps better, that he may execute punishment upon Judah and the other nations.

The perplexity caused by the appointment alluded to in 12b is further described in verse 13. Can the exaltation of a wicked and violent nation be harmonized with the belief in a holy and pure God? The present attitude seems to contradict the prophet’s conception of the divine character. He has always thought of God as too pure to look upon moral evil and perverseness; since he now selects the most wicked nation as his executioner, the prophet feels justified in challenging Jehovah to defend himself. Deal treacherously — The Chaldeans are unscrupulous, treacherous, and tyrannical. Is it right for Jehovah to look upon them with favor? Is it right that he should remain silent while they practice wickedness? The man… more righteous than he — With all their wickedness the people of Jehovah are better than the Chaldeans. How, then, can Jehovah justify himself for making the present choice? The same perplexed questioning is continued in verse 14. Wherefore does Jehovah permit the outrages of the Chaldeans? Makest men as the fishes of the sea — Defenseless, without rights, readily taken by the skillful fisherman. As the creeping things — Despised, and without a protector to take an interest in their well-being. That have no ruler over them — The relative is to be taken with “fishes” and with “creeping things.” They scatter in every direction when danger approaches; no ruler or commander directs their movements. So the nations are reduced to a state of confusion when they learn of the approach of the Chaldeans (compare Isaiah 10:13, 14). Jehovah controls the movements of the Chaldeans, and is in a sense responsible for their conduct; but if they have gone beyond the divine commission (Isaiah 47:6, 7; compare 10:7) why does he not interfere?

V. 15. They-The Chaldeans draw out all alike, good or bad. In their net-Destroying many together. And gather-As if they could never have enough, they drive men into their nets.

Verses 13-17. Thou art of purer eyes than to behold evil — Thou art of too just and pure a nature to approve of wickedness: it must ever be an abomination to thee. Thou canst not look upon iniquity — Except with infinite abhorrence. Wherefore lookest thou upon them — Seemest to connive at, or dost not show any particular dislike at the violence of those idolatrous Chaldeans? And makest men as the fishes of the sea, &c. — By delivering them to Nebuchadnezzar, who takes them in his net, as a fisherman takes fishes; which creatures suffer themselves to be taken without resistance, because they have no power to defend themselves. As the creeping things that have no ruler, &c. — No chief to conduct or guard them. The Hebrews give the common name of reptiles to all fishes. They take up all of them with the angle — The prophet, having in the preceding verse compared men to fishes, continues here, by way of metaphor, to describe the advantages which the Chaldeans gained over other nations, by the several ways used by fishermen in taking fishes, as by catching them with the angle, enclosing them in nets, and gathering them in drags. Therefore they rejoice and are glad — On account of the prey they take; that is, the Chaldeans rejoice in taking a great number of captives, and gathering rich spoils, as fishermen rejoice when they catch a great number of fishes. Therefore they sacrifice unto their net, &c. — They impute all their victories to their own strength and skill, or to idols of their own making, and render no acknowledgments to God for their success. Because by them their portion is fat, &c. — Because by means of their victories they get abundance of rich spoil. Shall they therefore empty their net — Carry away the riches and spoils of their conquests, (see 2 Kings 24:13,) in order to undertake more; just as fishermen empty their nets to fill them again. But the words may be properly rendered, Shall he therefore spread his net? in which sense the Vulgate, as also the Greek and Chaldee, here interpret the Hebrew verb qwry, a word often used of drawing or unsheathing a sword or spear. And not spare continually to slay the nations — Wilt thou suffer them to go on to make havoc continually of all other nations? Shall they never be stopped in their career?

15. So far as the prophet can see, Jehovah looks with favor upon their conquests, for they are successful in all their undertakings. The Chaldean armies are personified as a fisherman who makes extraordinary hauls and rejoices greatly in his success.

V. 16. They sacrifice-Ascribe the praise of their victories. Their net-To their own contrivances, diligence, and power.

Verse 16. They sacrifice unto their net] He had no God; he cared for none; and worshipped only his armour and himself. King Mezentius, one of the worst characters in the Æneid of Virgil, is represented as invoking his own right hand and his spear in battle. Æn. x. 773.

Dextra mihi Deus, et telum quod missile libro,

Nunc adsint.

“My strong right hand and sword, assert my stroke.

Those only gods Mezentius will invoke.”

DRYDEN.

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

Ades, O mihi dextera tantum

Tu præses 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.

Verses 13-17. Thou art of purer eyes than to behold evil — Thou art of too just and pure a nature to approve of wickedness: it must ever be an abomination to thee. Thou canst not look upon iniquity — Except with infinite abhorrence. Wherefore lookest thou upon them — Seemest to connive at, or dost not show any particular dislike at the violence of those idolatrous Chaldeans? And makest men as the fishes of the sea, &c. — By delivering them to Nebuchadnezzar, who takes them in his net, as a fisherman takes fishes; which creatures suffer themselves to be taken without resistance, because they have no power to defend themselves. As the creeping things that have no ruler, &c. — No chief to conduct or guard them. The Hebrews give the common name of reptiles to all fishes. They take up all of them with the angle — The prophet, having in the preceding verse compared men to fishes, continues here, by way of metaphor, to describe the advantages which the Chaldeans gained over other nations, by the several ways used by fishermen in taking fishes, as by catching them with the angle, enclosing them in nets, and gathering them in drags. Therefore they rejoice and are glad — On account of the prey they take; that is, the Chaldeans rejoice in taking a great number of captives, and gathering rich spoils, as fishermen rejoice when they catch a great number of fishes. Therefore they sacrifice unto their net, &c. — They impute all their victories to their own strength and skill, or to idols of their own making, and render no acknowledgments to God for their success. Because by them their portion is fat, &c. — Because by means of their victories they get abundance of rich spoil. Shall they therefore empty their net — Carry away the riches and spoils of their conquests, (see 2 Kings 24:13,) in order to undertake more; just as fishermen empty their nets to fill them again. But the words may be properly rendered, Shall he therefore spread his net? in which sense the Vulgate, as also the Greek and Chaldee, here interpret the Hebrew verb qwry, a word often used of drawing or unsheathing a sword or spear. And not spare continually to slay the nations — Wilt thou suffer them to go on to make havoc continually of all other nations? Shall they never be stopped in their career?

Ver. 16. They sacrifice to their net. They ascribe all their martial prowess to themselves, and all the glory of conquests to their gods. This is a maritime proverb. The lot of Simeon was on the coast of the Philistines, where the adage was in use.

16. When he sees this wonderful success he makes the implements that have assisted him his gods and pays homage to them; he loses sight entirely of Him under whose direction he acts. Net,… drag — An expansion of the comparison in verses 14, 15. The net and the drag represent the weapons and means used by the conqueror to subdue the nations (verse 11). Whether the words imply that the Chaldeans, like the Scythians (Herodotus, 4:59, 62), offered sacrifices to their swords, or whether they are only a vivid picture of the glorification and deification of their might, cannot be determined. Meat — Better, R.V., “food.” Through the conquests wealth and prosperity have been acquired.

V. 17. Empty their net-As fisher-men empty the full net to fill it again.

Verse 17. And not spare continually to slay the nations?] 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. HABAKKUK

Verses 13-17. Thou art of purer eyes than to behold evil — Thou art of too just and pure a nature to approve of wickedness: it must ever be an abomination to thee. Thou canst not look upon iniquity — Except with infinite abhorrence. Wherefore lookest thou upon them — Seemest to connive at, or dost not show any particular dislike at the violence of those idolatrous Chaldeans? And makest men as the fishes of the sea, &c. — By delivering them to Nebuchadnezzar, who takes them in his net, as a fisherman takes fishes; which creatures suffer themselves to be taken without resistance, because they have no power to defend themselves. As the creeping things that have no ruler, &c. — No chief to conduct or guard them. The Hebrews give the common name of reptiles to all fishes. They take up all of them with the angle — The prophet, having in the preceding verse compared men to fishes, continues here, by way of metaphor, to describe the advantages which the Chaldeans gained over other nations, by the several ways used by fishermen in taking fishes, as by catching them with the angle, enclosing them in nets, and gathering them in drags. Therefore they rejoice and are glad — On account of the prey they take; that is, the Chaldeans rejoice in taking a great number of captives, and gathering rich spoils, as fishermen rejoice when they catch a great number of fishes. Therefore they sacrifice unto their net, &c. — They impute all their victories to their own strength and skill, or to idols of their own making, and render no acknowledgments to God for their success. Because by them their portion is fat, &c. — Because by means of their victories they get abundance of rich spoil. Shall they therefore empty their net — Carry away the riches and spoils of their conquests, (see 2 Kings 24:13,) in order to undertake more; just as fishermen empty their nets to fill them again. But the words may be properly rendered, Shall he therefore spread his net? in which sense the Vulgate, as also the Greek and Chaldee, here interpret the Hebrew verb qwry, a word often used of drawing or unsheathing a sword or spear. And not spare continually to slay the nations — Wilt thou suffer them to go on to make havoc continually of all other nations? Shall they never be stopped in their career?

17. In verses 7-11 Jehovah is introduced as describing the terribleness of the Chaldean armies; in verses 12ff, the prophet questions Jehovah, how his attitude toward them can be harmonized with his holiness. Their success in the past has been perplexing enough; how can the prophet explain the new commission intrusted to them? Shall they therefore empty their nets — Of the fish already caught, so that they may prepare for a new haul. In the last clause the prophet discontinues the use of figurative language, and inquires whether the Chaldeans are to be permitted to continue forever in their career of violence. The prophet is, indeed, perplexed. Is there no solution? He is not yet ready to give up, and determines to await a divine solution.