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Teks -- Habakkuk 1:1-17 (NET)

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Konteks
Habakkuk Complains to the Lord
1:1 The following is the message which God revealed to Habakkuk the prophet: 1:2 How long, Lord, must I cry for help? But you do not listen! I call out to you, “Violence!” But you do not intervene! 1:3 Why do you force me to witness injustice? Why do you put up with wrongdoing? Destruction and violence confront me; conflict is present and one must endure strife. 1:4 For this reason the law lacks power, and justice is never carried out. Indeed, the wicked intimidate the innocent. For this reason justice is perverted.
The Lord Reveals Some Startling News
1:5 “Look at the nations and pay attention! You will be shocked and amazed! For I will do something in your lifetime that you will not believe even though you are forewarned. 1:6 Look, I am about to empower the Babylonians, that ruthless and greedy nation. They sweep across the surface of the earth, seizing dwelling places that do not belong to them. 1:7 They are frightening and terrifying; they decide for themselves what is right. 1:8 Their horses are faster than leopards and more alert than wolves in the desert. Their horses gallop, their horses come a great distance; like a vulture they swoop down quickly to devour their prey. 1:9 All of them intend to do violence; every face is determined. They take prisoners as easily as one scoops up sand. 1:10 They mock kings and laugh at rulers. They laugh at every fortified city; they build siege ramps and capture them. 1:11 They sweep by like the wind and pass on. But the one who considers himself a god will be held guilty.”
Habakkuk Voices Some Concerns
1:12 Lord, you have been active from ancient times; my sovereign God, you are immortal. Lord, you have made them your instrument of judgment. Protector, you have appointed them as your instrument of punishment. 1:13 You are too just to tolerate evil; you are unable to condone wrongdoing. So why do you put up with such treacherous people? Why do you say nothing when the wicked devour those more righteous than they are? 1:14 You made people like fish in the sea, like animals in the sea that have no ruler. 1:15 The Babylonian tyrant pulls them all up with a fishhook; he hauls them in with his throw net. When he catches them in his dragnet, he is very happy. 1:16 Because of his success he offers sacrifices to his throw net and burns incense to his dragnet; for because of them he has plenty of food, and more than enough to eat. 1:17 Will he then continue to fill and empty his throw net? Will he always destroy nations and spare none?
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Habakkuk a prophet who wrote the eighth book of the minor prophets


Topik/Tema Kamus: Habakkuk | Prophecy | God | Wicked | Babylon | Israel | Fish | Happiness | Punishment | Leopard | Zeal | Idolatry | Greed | Justice | Afflictions and Adversities | BURDEN | HOOK | GRIEVANCE | Minister | WOLF | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

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

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

Wesley: Hab 1:4 - Therefore Because the wicked go on with impunity.

Because the wicked go on with impunity.

Wesley: Hab 1:4 - The law The whole law, moral, ceremonial, and judicial.

The whole law, moral, ceremonial, and judicial.

Wesley: Hab 1:4 - Is slacked Is slighted, and not observed.

Is slighted, and not observed.

Wesley: Hab 1:4 - Go forth From magistrates, judges, and public officers.

From magistrates, judges, and public officers.

Wesley: Hab 1:4 - Doth compass about As it were besieges, with design to oppress and ruin.

As it were besieges, with design to oppress and ruin.

Wesley: Hab 1:5 - Behold ye Here God begins to answer the prophet.

Here God begins to answer the prophet.

Wesley: Hab 1:5 - Among the heathen See what judgments have been executed upon the heathen for like sins.

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

Wesley: Hab 1:6 - Bitter Cruel, and without mercy.

Cruel, and without mercy.

Wesley: Hab 1:6 - Hasty Speedy in executing their merciless purposes.

Speedy in executing their merciless purposes.

Wesley: Hab 1:7 - Their judgment The law they observe, is their own will.

The law they observe, is their own will.

Wesley: Hab 1:7 - Their dignity Their authority is all from themselves, without respect to any other law or rule whatever.

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

Wesley: Hab 1:8 - The evening wolves Which with fasting in the day, came out in the evening, fierce and ravenous.

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

Wesley: Hab 1:8 - Shall spread All over the land.

All over the land.

Wesley: Hab 1:9 - For violence To enrich themselves by making a prey of all.

To enrich themselves by making a prey of all.

Wesley: Hab 1:9 - Their faces Their very countenances shall be as blasting as the east - wind.

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

Wesley: Hab 1:10 - At the kings Which opposed their designs.

Which opposed their designs.

Wesley: Hab 1:10 - And take it By mighty mounts cast up.

By mighty mounts cast up.

Wesley: Hab 1:12 - Shall not die Be utterly destroyed.

Be utterly destroyed.

Wesley: Hab 1:12 - Ordained Set up, and designed.

Set up, and designed.

Wesley: Hab 1:12 - Them The Chaldean kingdom.

The Chaldean kingdom.

Wesley: Hab 1:12 - For judgment To execute this judgment, which is tempered with mercy.

To execute this judgment, which is tempered with mercy.

Wesley: Hab 1:12 - For correction To chastise, not to destroy.

To chastise, not to destroy.

Wesley: Hab 1:14 - And makest Not infusing cruel appetites, but permitting them to act according to such appetite which was already in them.

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

Wesley: Hab 1:14 - As the fishes Of which the greater greedily devour the smaller.

Of which the greater greedily devour the smaller.

Wesley: Hab 1:14 - Creeping things Which in the waters are food for the lesser fry; so the world, like the sea, is wholly oppression.

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

Wesley: Hab 1:14 - No ruler None to defend the weak, or restrain the mighty.

None to defend the weak, or restrain the mighty.

Wesley: Hab 1:15 - They The Chaldeans draw out all alike, good or bad.

The Chaldeans draw out all alike, good or bad.

Wesley: Hab 1:15 - In their net Destroying many together.

Destroying many together.

Wesley: Hab 1:15 - And gather As if they could never have enough, they drive men into their nets.

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

Wesley: Hab 1:16 - They sacrifice Ascribe the praise of their victories.

Ascribe the praise of their victories.

Wesley: Hab 1:16 - Their net To their own contrivances, diligence, and power.

To their own contrivances, diligence, and power.

Wesley: Hab 1:17 - Empty their net As fisher - men empty the full net to fill it again.

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

JFB: Hab 1:1 - burden The prophetic sentence.

The prophetic sentence.

JFB: Hab 1:2-3 - violence . . . Why dost thou show me iniquity? Similar language is used of the Chaldeans (Hab 1:9, Hab 1:13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustic...

Similar language is used of the Chaldeans (Hab 1:9, Hab 1:13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Pro 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (Jer 22:3, Jer 22:13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Hab 1:6, Hab 1:10-11, Hab 1:17). Compare Jeremiah's expostulation with Jehovah, Jer 12:1; Jer 20:8; and Job 19:7-8.

JFB: Hab 1:3 - cause me to behold grievance MAURER denies that the Hebrew verb is ever active; he translates, "(Wherefore) dost Thou behold (without doing aught to check) grievance?" The context...

MAURER denies that the Hebrew verb is ever active; he translates, "(Wherefore) dost Thou behold (without doing aught to check) grievance?" The context favors English Version.

JFB: Hab 1:3 - there are that raise up strife and contention So CALVIN. But MAURER, not so well, translates, "There is strife, and contention raises itself."

So CALVIN. But MAURER, not so well, translates, "There is strife, and contention raises itself."

JFB: Hab 1:4 - Therefore Because Thou dost suffer such crimes to go unpunished.

Because Thou dost suffer such crimes to go unpunished.

JFB: Hab 1:4 - law is slacked Is chilled. It has no authority and secures no respect.

Is chilled. It has no authority and secures no respect.

JFB: Hab 1:4 - judgment Justice.

Justice.

JFB: Hab 1:4 - wrong judgment proceedeth Decisions are given contrary to right.

Decisions are given contrary to right.

JFB: Hab 1:5 - Behold . . . marvellously . . . a work (Compare Isa 29:14). Quoted by Paul (Act 13:41).

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

JFB: Hab 1:5 - among the heathen In Act 13:41, "ye despisers," from the Septuagint. So the Syriac and Arabic versions; perhaps from a different Hebrew reading. In the English Version ...

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

JFB: Hab 1:5 - ye will not believe, though it be told you That is, ye will not believe now that I foretell it.

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

JFB: Hab 1:6 - I raise up Not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on Isa 23:13), for they had already been upwards of tw...

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

JFB: Hab 1:6 - bitter That is, cruel (Jer 50:42; compare Jdg 18:25, Margin; 1Sa 17:8).

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

JFB: Hab 1:6 - hasty Not passionate, but "impetuous."

Not passionate, but "impetuous."

JFB: Hab 1:7 - their judgment and . . . dignity . . . proceed of themselves That is, they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be va...

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

JFB: Hab 1:8 - swifter than the leopards OPPIAN [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."

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

JFB: Hab 1:8 - more fierce Rather, "more keen"; literally, "sharp."

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

JFB: Hab 1:8 - evening wolves Wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (Jer 5:6; Zep 3:3; compare Gen 49:27...

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

JFB: Hab 1:8 - spread themselves Proudly; as in Jer 50:11, and Mal 4:2, it implies strength and vigor. So also the Arabic cognate word [MAURER].

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

JFB: Hab 1:8 - their horsemen . . . come from far And yet are not wearied by the long journey.

And yet are not wearied by the long journey.

JFB: Hab 1:9 - all for violence The sole object of all is not to establish just rights, but to get all they can by violence.

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

JFB: Hab 1:9 - their faces shall sup up as the east wind That is, they shall, as it were, swallow up all before them; so the horse in Job 39:24 is said to "swallow the ground with fierceness and rage." MAURE...

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

JFB: Hab 1:9 - as the east wind The simoon, which spreads devastation wherever it passes (Isa 27:8). GESENIUS translates, "(is) forwards." The rendering proposed, eastward, as if it ...

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

JFB: Hab 1:10 - scoff at . . . kings As unable to resist them.

As unable to resist them.

JFB: Hab 1:10 - they shall heap dust, and take it "they shall heap" earth mounds outside, and so "take every stronghold" (compare 2Sa 20:15; 2Ki 19:32) [GROTIUS].

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

JFB: Hab 1:11 - Then When elated by his successes.

When elated by his successes.

JFB: Hab 1:11 - shall his mind change He shall lose whatever of reason or moderation ever was in him, with pride.

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

JFB: Hab 1:11 - he shall pass over All bounds and restraints: his pride preparing the sure way for his destruction (Pro 16:18). The language is very similar to that describing Nebuchadn...

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

JFB: Hab 1:11 - imputing this his power unto his god (Dan 5:4). Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God [CALVIN]. GROTIUS explains, "(saying that) his power is...

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

JFB: Hab 1:12 - -- In opposition to the impious deifying of the Chaldeans power as their god (MAURER, or, as the English Version, their attributing of their successes to...

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

JFB: Hab 1:12 - my God, mine Holy One Habakkuk speaks in the name of his people. God was "the Holy One of Israel," against whom the Chaldean was setting up himself (Isa 37:23).

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

JFB: Hab 1:12 - we shall not die Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews "the appointmen...

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

JFB: Hab 1:12 - thou hast ordained them for judgment That is, to execute Thy judgments.

That is, to execute Thy judgments.

JFB: Hab 1:12 - for correction To chastise transgressors (Isa 10:5-7). But not that they may deify their own power (Hab 1:11, for their power is from Thee, and but for a time); nor ...

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

JFB: Hab 1:13 - purer . . . than to behold evil Without being displeased at it.

Without being displeased at it.

JFB: Hab 1:13 - canst not look on iniquity Unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself ho...

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

JFB: Hab 1:13 - them that deal treacherously The Chaldeans, once allies of the Jews, but now their violent oppressors. Compare "treacherous dealers," (Isa 21:2; Isa 24:16). Instead of speaking ev...

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

JFB: Hab 1:13 - devoureth the man that is more righteous The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare Eze 16:51-52).

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

JFB: Hab 1:14 - And That is, And so, by suffering oppressors to go unpunished, "Thou makest men as the fishes . . . that have no ruler"; that is, no defender. All may fis...

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

JFB: Hab 1:15 - they take up all of them All kinds of fishes, that is, men, as captives, and all other prey that comes in their way.

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

JFB: Hab 1:15 - with the angle That is, the hook. Some they take up as with the hook, one by one; others in shoals, as in a "net" and "drag" or enclosing net.

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

JFB: Hab 1:15 - therefore Because of their successes.

Because of their successes.

JFB: Hab 1:15 - they rejoice They glory in their crimes because attended with success (compare Hab 1:11).

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

JFB: Hab 1:16 - sacrifice unto their net That is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Hab 1:11, MAURER'S interpretation. T...

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

JFB: Hab 1:16 - by them By their net and dragnet.

By their net and dragnet.

JFB: Hab 1:16 - their portion Image from a banquet: the prey which they have gotten.

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

JFB: Hab 1:17 - Shall they . . . empty their net? Shall they be allowed without interruption to enjoy the fruits of their violence?

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

JFB: Hab 1:17 - therefore Seeing that they attribute all their successes to themselves, and not to Thee. The answer to the prophet's question, he by inspiration gives himself i...

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

Clarke: Hab 1:1 - The burden The burden - המשא hammassa signifies not only the burdensome prophecy, but the prophecy or revelation itself which God presented to the mind ...

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

Clarke: Hab 1:2 - O Lord, how long shall I cry 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, ...

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

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

Semper ego auditor tantum

Nunquamne reponam

Vexatus toties rauci Theseide Codri ?

Sat. 1:1

"Shall I always be a hearer only

Shall I never reply

So often vexed?

Clarke: Hab 1:2 - Of violence Of violence - The most unlawful and outrageous acts.

Of violence - The most unlawful and outrageous acts.

Clarke: Hab 1:3 - And cause me to behold grievance And cause me to behold grievance - עמל amal , labor, toil, distress, misery, etc., the common fruits of sin.

And cause me to behold grievance - עמל amal , labor, toil, distress, misery, etc., the common fruits of sin.

Clarke: Hab 1:4 - The law is slacked The law is slacked - They pay no attention to it; it has lost all its vigor, its restraining and correcting power, it is not executed; right judgmen...

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

Clarke: Hab 1:5 - Behold ye among the heathen Behold ye among the heathen - Instead of בגוים baggoyim , among the nations or heathen, some critics think we should read בגדים bogedim ...

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

Clarke: Hab 1:5 - I will work a work in your days 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 justl...

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

Clarke: Hab 1:5 - Which ye will not believe 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 t...

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

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

Clarke: Hab 1:6 - That bitter and hasty nation That bitter and hasty nation - Cruel and oppressive in their disposition; and prompt and speedy in their assaults and conquests.

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

Clarke: Hab 1:7 - Their judgment - shall proceed of themselves Their judgment - shall proceed of themselves - By revolting from the Assyrians, they have become a great nation. Thus, their judgment and excellence...

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

Clarke: Hab 1:8 - Their horses also are swifter than the leopards Their horses also are swifter than the leopards - The Chaldean cavalry are proverbial for swiftness, courage, etc. In Jeremiah, Jer 4:13, it is said...

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

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

Clarke: Hab 1:8 - The evening wolves The evening wolves - The wolf is remarkable for his quick sight. Aelian says, Οξυωτεστατον εστι ζωον, και μεντοι, κα...

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

Clarke: Hab 1:9 - Their faces shall sup up as the east wind 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 ove...

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

Clarke: Hab 1:9 - Shall gather the captivity as the sand Shall gather the captivity as the sand - They shall carry off innumerable captives.

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

Clarke: Hab 1:10 - They shall scoff at the kings 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 w...

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

Clarke: Hab 1:11 - Then shall his mind change 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 hi...

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

Clarke: Hab 1:12 - Art thou not frown everlasting Art thou not frown everlasting - The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and...

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

Clarke: Hab 1:12 - Thou hast ordained them for judgment Thou hast ordained them for judgment - Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to dest...

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

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

Clarke: Hab 1:13 - Thou art of purer eyes 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 tre...

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

Clarke: Hab 1:14 - Makest men as the fishes of the sea 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. Nebuchadne...

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

Clarke: Hab 1:16 - They sacrifice unto their net They sacrifice unto their net - He had no God; he cared for none; and worshipped only his armor and himself. King Mezentius, one of the worst charac...

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

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

"My strong right hand and sword, assert my stroke

Those only gods Mezentius will invoke.

Dryden

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

Ades, O mihi dextera tantu

Tu praeses belli, et inevitabile Numen

Te voco, te solum Superum contemptor adoro

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

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

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

Clarke: Hab 1:17 - And not spare continually to slay the nation? And not spare continually to slay the nation? - They are running from conquest to conquest; burning, slaying, sacking, and slaughtering. Like the fi...

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

Calvin: Hab 1:1 - NO PHRASE The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason...

The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason compels me to dissent from their opinion: for as the Prophet addresses the Jews, and without any addition calls his prophecy a burden, there is no doubt but that he refers to them. Besides, their view seems wholly inconsistent, because the Prophet dreads the future devastation of the land, and complains to God for allowing His chosen and elect people to be so cruelly treated. What others think is more correct—that this burden belonged to the Jews.

What the Prophet understood by the word משא , mesha, has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdainfully resisted all God’s prophets, for they would at length find that their threatening would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this—That God, after having exercised long forbearance towards the Jews, would at length be the punisher of their many sins. It now follows—

Calvin: Hab 1:2 - NO PHRASE As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he ...

As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And hence we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from intercourse with men, and in private addresses God himself.

We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God’s vengeance against his own kindred; for it behaved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words.

But he says first, How long, Jehovah, shall I cry, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thou savest not? We hence learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? that is, When all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, wilt thou take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It hence appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful.

Calvin: Hab 1:3 - NO PHRASE He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,...

He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,—that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God’s chosen people; for they who apply this to the Chaldeans, do so strainedly, and without any necessity, and they have not observed the reason which I have stated—that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly.

Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet’s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this,—that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor (Jer 15:10): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning.

We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God, it is no wonder that the Prophet, according to the manner of men, says, Why dost thou show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb תבימ , tabith, has a transitive meaning. 8 Some render it, Why dost thou look on trouble? as though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. “Why dost thou show me iniquity?” and then, “and makest me to look on violence?” He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails.

And why, he says, are violence and plunder in my sight? and there is he who excites, etc.? The verb נשא , nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, “Who supports,” but this is frigid. Therefore the translation which I have stated is the most suitable— And why is there one who excites strife and contention?

But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapines, and tyrannical violence prevailed everywhere. It follows—

Calvin: Hab 1:4 - NO PHRASE The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a war...

The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a warmth; for he saw that the law of God was trodden as it were under foot; he saw men so hardened in every kind of sin, that all religion and the fear of God had nearly been extinguished. Hence I have already said, that the Prophet was not here impelled by a carnal passion, as it often happens to us, when we defend ourselves from wrongs done to us; for when any one of us is injured, he immediately becomes incensed, while, at the same time, we suffer God’s law to be a sport, His whole truth to be despised, and everything that is just to be violated. We are only tender on what concerns us individually, and in the meantime we easily forgive when God is wronged, and His truth despised. But the Prophet shows here that he was not made indignant through a private feeling, but because he could not bear the profanation of God’s worship and the violation of His holy law.

He therefore says, that the law was dissolved or weakened, as though he said that God’s law had no longer any authority or regard. Let us hence learn to rouse up ourselves, for we are very frigid, when the ungodly openly despise and even mock God. As, then, we are too unconcerned in this respect, let us learn, by the Prophet’s example, to stimulate ourselves. For even Paul also shows, in an indirect way, that there is just reason for indignation—‘Be ye angry,’ he says, ‘and sin not,’ (Eph 4:26); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended.

This rule the Prophet now follows, Weakened, he says, is the law 9 We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men’s audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think that everything erroneously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot (Gen 19:1.), when he saw every regard for God almost extinct in the land, and especially among the chosen people, whom God had above all others consecrated to himself.

He then adds, judgement goes not forth perpetually. Absurdly do many regard this as having been said in the person of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disordered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Isa 59:4. He then says, that judgement did not go forth perpetually, because the ungodly thought that no account was to be given by them. When, therefore, any one dared to say a word against them, they immediately boiled with rage, and like wild beasts fiercely attacked him. All then were silent, and nearly made dumb, when the ungodly thus prevailed and gathered boldness from the daily practice of licentiousness. Hence, ‘Go forth perpetually does not judgement;’ that is, “O Lord, things are now past hope, and there appears to be no end to our evils, except thou comest soon and applies a remedy beyond what our flesh can conceive.” For the wicked, he says, surround the righteous; that is, when there was any one who continued to retain some regard for religion and justice, immediately the wicked rose up against him on every side and surrounded him before and behind; so it happened, that no one dared to oppose the torrent, though frauds, rapines, outrages, cruelty, and even murders everywhere prevailed; if any righteous men still remained, they dared not come forth into the public, for the wicked beset them on all sides.

He afterwards adds, Therefore perverted judgement goes forth. The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were supplied fuel to their wickedness, as they confounded all distinction between right and wrong: for the Prophet speaks not here of private wrongs which any one might have done, but he speaks of the very rulers, as though he said, “There might have been one remedy, the judges might have checked so great an audacity; but they themselves stretch out their hands to the wicked and help them.” Hence the tribunals, which ought to have been sacred, were become as it were dens of thieves. The word משפט , meshiphith is taken properly in a good sense: Is not judgement then a desirable thing? Yes, but the Prophet says, that it was perverted. It was then by way of concession that judgement is mentioned; for he afterwards adds a word to it, by which he shows that the administration of the laws was evil and injurious: for when any one oppressed had recourse to the assistance of the laws, he was plundered. In short, the Prophet means, that all things in private and in public were corrupt among the people. It now follows—

Calvin: Hab 1:5 - NO PHRASE The Prophet turns his discourse to the Jews, after having related the private colloquy, in which he expostulated with God for having so patiently bor...

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

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

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

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

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

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

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

Calvin: Hab 1:6 - NO PHRASE 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 des...

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

Calvin: Hab 1:7 - NO PHRASE 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 wo...

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

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

Calvin: Hab 1:8 - NO PHRASE 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, t...

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

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

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

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

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

Calvin: Hab 1:9 - NO PHRASE By saying that they would come to the prey, he means that they would have no trouble or labor, for they would be victorious before they had any conte...

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

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

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

Calvin: Hab 1:10 - NO PHRASE The Prophet concludes the subject which he has been hitherto pursuing. He says that the Chaldeans would not come to engage in a doubtful war, but onl...

The Prophet concludes the subject which he has been hitherto pursuing. He says that the Chaldeans would not come to engage in a doubtful war, but only to triumph over conquered nations. We indeed know that the Jews, though not excelling either in number or in riches, were yet so proud, that they looked down, as it were, with contempt on other nations, and we also know, that they vainly trusted in vain helps; for as they were in confederacy with the Egyptians, they thought themselves to be beyond the reach of danger. Hence the Prophet says, that kings and princes would be only a sport to the Chaldeans, and their fortresses would be only a derision to them. How so? For they will gather dust, he says; that is, will make a mound of the dust of the earth, and will thus penetrate into all fortified cities.

In short the Prophet intended to cut off every hope from the Jews, that they might humble themselves before God; or he intended to take away every excuse if they repented not, as it indeed happened; for we know that they did not repent notwithstanding these warnings, until vengeance at length fully overtook them. He then adds—

Calvin: Hab 1:11 - This his strength is that of his god The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse...

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

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

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

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

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

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

Calvin: Hab 1:12 - NO PHRASE The Prophet now exulting, according to what all the faithful feel, shows the effect of what he has just mentioned; for as ungodly men wantonly rise u...

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

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

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

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

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

Calvin: Hab 1:13 - NO PHRASE The Prophet here expostulates with God, not as at the beginning of the chapter; for he does not here, with a holy and calm mind, undertake the defens...

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

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

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

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

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

Calvin: Hab 1:14 - NO PHRASE He goes on, as it has been said, in his complaint; and by a comparison he shows that the judgement would be such as though God turned away from men, ...

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

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

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

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

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

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

Calvin: Hab 1:16 - NO PHRASE The Prophet confirms the closing sentence of the last verse; for he explains what that joy was of which he had spoken, even the joy by which the wick...

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

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

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

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

Calvin: Hab 1:17 - NO PHRASE This is an affirmative question, “Shall they therefore;” which, however, requires a negative answer. Then all interpreters are mistaken; for they...

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

Defender: Hab 1:1 - Habakkuk "Habakkuk" (meaning "embracer") prophesied in Judah shortly before the Babylonian invasion, and probably soon after the death of good king Josiah. He ...

"Habakkuk" (meaning "embracer") prophesied in Judah shortly before the Babylonian invasion, and probably soon after the death of good king Josiah. He both warns of the coming Babylonian subjugation of Judah because of the quick descent back into apostasy and wickedness after the revival under Josiah and also prophesies the ultimate judgment on Babylon."

Defender: Hab 1:5 - ye will not believe Compare this verse to Isa 53:1 which similarly marvels at the inexcusable unbelief of the children of Israel at the great work of God. This unbelief w...

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

Defender: Hab 1:6 - Chaldeans The "Chaldeans" are the Babylonians. Initially, the Chaldeans occupied only southern Babylonia, where Abraham's initial home had been ("Ur of the Chal...

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

Defender: Hab 1:6 - breadth of the land After conquering Assyria, the Babylonians, in the process of extending their empire into Egypt, also marched through the land of Israel, eventually be...

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

Defender: Hab 1:10 - heap dust "Heap dust" refers to the strategy of building a long ramp up to a city's wall, enabling them to scale the wall and capture the city."

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

Defender: Hab 1:11 - his god The chief "god" of Babylon was Marduk or "Merodach", a name probably evolving through the centuries from Nimrod, Babylon's great founder, who had been...

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

Defender: Hab 1:12 - from everlasting The God of Israel is the one eternal God, the Creator, in contrast to the "god" of Babylon and all other merely deified men, or angels, or personified...

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

Defender: Hab 1:12 - judgment Even though the Chaldeans were a powerful nation, they lasted only for a short time. God would eventually judge them for their wickedness."

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

Defender: Hab 1:13 - look on iniquity God had to veil the earth in darkness when His Son was "made sin" on the cross for us. But it was a problem for Habakkuk, as for many since, that God ...

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

TSK: Hab 1:1 - -- Isa 22:1; Nah 1:1

TSK: Hab 1:2 - how // and thou wilt not save how : Psa 13:1, Psa 13:2, Psa 74:9, Psa 74:10, Psa 94:3; Rev 6:10 and thou wilt not save : Psa 22:1, Psa 22:2; Jer 14:9; Lam 3:8

TSK: Hab 1:3 - -- Psa 12:1, Psa 12:2, Psa 55:9-11, Psa 73:3-9, Psa 120:5, Psa 120:6; Ecc 4:1, Ecc 5:8; Jer 9:2-6; Eze 2:6; Mic 7:1-4; Mat 10:16; 2Pe 2:8

TSK: Hab 1:4 - the law // for // wrong the law : Psa 11:3, Psa 119:126; Mar 7:9; Rom 3:31 for : 1Ki 21:13; Job 21:7; Psa 22:16, Psa 58:1, Psa 58:2, Psa 59:2, Psa 59:4, Psa 82:1-5, Psa 94:3,...

TSK: Hab 1:5 - ye among // and regard // for ye among : Deu 4:27; Jer 9:25, Jer 9:26, 25:14-29 and regard : Isa 29:14; Lam 4:12; Dan 9:12; Act 13:40,Act 13:41 for : Isa 28:21, Isa 28:22; Jer 5:12...

TSK: Hab 1:6 - I raise // breadth I raise : Deu 28:49-52; 2Ki 24:2; 2Ch 36:6, 2Ch 36:17; Isa 23:13, Isa 39:6, Isa 39:7; Jer 1:15, Jer 1:16; Jer 4:6, Jer 4:8, Jer 5:15, Jer 6:22, Jer 6:...

TSK: Hab 1:7 - their judgment their judgment : etc. or, from them shall proceed the judgment of these and the captivity of these, Jer 39:5-9, Jer 52:9-11, Jer 52:25-27; Deu 5:19, D...

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

TSK: Hab 1:8 - horses // fierce // evening // they horses : Deu 28:49; Isa 5:26-28 fierce : Heb. sharp evening : Jer 5:6; Zep 3:3 they : Jer 4:13; Lam 4:19; Eze 17:3, Eze 17:12; Hos 8:1; Mat 24:28; Luk...

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

fierce : Heb. sharp

evening : Jer 5:6; Zep 3:3

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

TSK: Hab 1:9 - for // their faces shall sup up as the east // they shall gather for : Hab 1:6, Hab 2:5-13; Deu 28:51, Deu 28:52; Jer 4:7, Jer 5:15-17, Jer 25:9 their faces shall sup up as the east : or, the supping up of their fac...

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

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

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

TSK: Hab 1:10 - scoff // they shall deride scoff : 2Ki 24:12, 2Ki 25:6, 2Ki 25:7; 2Ch 36:6, 2Ch 36:10 they shall deride : Isa 14:16; Jer 32:24, Jer 33:4, Jer 52:4-7

TSK: Hab 1:11 - shall his // imputing shall his : Dan 4:30-34 imputing : Dan 5:3, Dan 5:4, Dan 5:20

shall his : Dan 4:30-34

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

TSK: Hab 1:12 - thou not // mine // we // thou hast ordained // mighty God // established // for thou not : Deu 33:27; Psa 90:2, Psa 93:2, Isa 40:28, Isa 57:15; Lam 5:19; Mic 5:2; 1Ti 1:17, 1Ti 6:16; Heb 1:10-12, Heb 13:8; Rev 1:8, Rev 1:11 mine :...

TSK: Hab 1:13 - of // iniquity // wherefore // deal // holdest // the wicked of : Job 15:15; Psa 5:4, Psa 5:5, Psa 11:4-7, Psa 34:15, Psa 34:16; 1Pe 1:15, 1Pe 1:16 iniquity : or, grievance wherefore : Psa 10:1, Psa 10:2, Psa 10...

TSK: Hab 1:14 - creeping // no creeping : or, moving no : Pro 6:7

creeping : or, moving

no : Pro 6:7

TSK: Hab 1:15 - take // they catch // drag // therefore take : Jer 16:16; Eze 29:4, Eze 29:5; Amo 4:2; Mat 17:27 they catch : Psa 10:9; Luk 5:5-10; Joh 21:6-11 drag : or, flue-net therefore : Jer 50:11; Lam...

TSK: Hab 1:16 - they // plenteous they : Hab 1:11; Deu 8:17; Isa 10:13-15, Isa 37:24; Eze 28:3, Eze 29:3; Dan 4:30, Dan 5:23 plenteous : or, dainty, Heb. fat

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

plenteous : or, dainty, Heb. fat

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

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

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Poole: Hab 1:1 - Habakkuk // The prophet // Did see Habakkuk: here we might, as others, guess at his country, parentage, and tribe; but no certainty appears in these: his name may perhaps intimate some...

Habakkuk: here we might, as others, guess at his country, parentage, and tribe; but no certainty appears in these: his name may perhaps intimate somewhat, either actively one that embraceth, or passively one embraced, and so may refer to God, or to his people, and intimate good to a people, whom God will ere long embrace; or it may speak one that is puzzled with the intricacy of affairs, and therefore expostulateth, as Hab 1:2,3 .

The prophet not he that is mentioned in the apocryphal book, but a prophet called and sent of God.

Did see not only in the future certainty of it on others, but did also feel in the present trouble and perplexity wherewith it affected him.

Poole: Hab 1:2 - O Lord // How long! // Shall I cry // And thou wilt not hear // Cry out // Of violence // And thou wilt not save O Lord: unto God alone he makes his application, as only able to redress all grievances. How long! it may be some years he had preached, and in pre...

O Lord: unto God alone he makes his application, as only able to redress all grievances.

How long! it may be some years he had preached, and in preaching had complained and cried out against wickedness.

Shall I cry unto men in thy name, and unto thee in prayer and supplication.

And thou wilt not hear give answer by correcting or punishing the bad, and by rescuing and delivering the good; by appearing a just Arbitrator and Judge of both.

Cry out with submission, not murmuring, not impatient, not distrusting the justice or mercy of God. Unto thee, who art more displeased than I or any one else can be disquieted with that I complain of, who art by office and word bound to restrain violence, &c.

Of violence the unjust and wicked oppressions which I see, others feel, and all good people are endangered by.

And thou wilt not save by changing the bad, or restraining them, or by overthrowing them, and setting up just and upright men in their room, both in Jerusalem and in Judea, and every where else.

Poole: Hab 1:3 - Why dost thou show me? // Iniquity // And cause me to behold // For spoiling // and violence // Are before me // There are that raise up strife // And contention Why dost thou show me? it is a most unpleasing sight, and that which troubles me and every good man, to see unjust and injurious men without control,...

Why dost thou show me? it is a most unpleasing sight, and that which troubles me and every good man, to see unjust and injurious men without control, and unpunished, to act their iniquity; and yet, O God, thou not only permittest it to be done, but to be done in sight, and to the grief of thy servants: thus God showeth it, and it is not without just cause, though the cause be hidden.

Iniquity men of iniquity and vanity, unrighteous toward men, and vain in their thoughts and practices of religion toward God.

And cause me to behold: this explains the former. Grievance: so it is in regard of the effect it hath upon beholders, and such as suffer by this iniquity; it is grief and sorrow to them, it is a grievance they groan under.

For spoiling such as wasteth, and undoeth them that fall under it,

and violence perverting judgment, and turning it into wormwood; or else it is a Hebraism, spoiling and violence, that is, most violent robbing and spoiling each other.

Are before me every where I see it, to the breaking of mine heart.

There are that raise up strife or, and there is strife, that is, little else but strife among men, occasioned by these oppressive practices.

And contention: so it will be a Hebraism, expressing endless contentions. It would bear, and judgment is taken away , which suits the next verse.

Why dost thou show me? it is a most unpleasing sight, and that which troubles me and every good man, to see unjust and injurious men without control, and unpunished, to act their iniquity; and yet, O God, thou not only permittest it to be done, but to be done in sight, and to the grief of thy servants: thus God showeth it, and it is not without just cause, though the cause be hidden.

Iniquity men of iniquity and vanity, unrighteous toward men, and vain in their thoughts and practices of religion toward God.

And cause me to behold: this explains the former. Grievance: so it is in regard of the effect it hath upon beholders, and such as suffer by this iniquity; it is grief and sorrow to them, it is a grievance they groan under.

For spoiling such as wasteth, and undoeth them that fall under it,

and violence perverting judgment, and turning it into wormwood; or else it is a Hebraism, spoiling and violence, that is, most violent robbing and spoiling each other.

Are before me every where I see it, to the breaking of mine heart.

There are that raise up strife or, and there is strife, that is, little else but strife among men, occasioned by these oppressive practices.

And contention: so it will be a Hebraism, expressing endless contentions. It would bear, and judgment is taken away , which suits the next verse.

Poole: Hab 1:4 - Therefore // The law of God // Is slacked // And judgment // Doth never go forth // The wicked // Wrong judgment Therefore because the wicked go on with impunity, and the punishment they deserve is deferred. The law of God given to this people by the hand of M...

Therefore because the wicked go on with impunity, and the punishment they deserve is deferred.

The law of God given to this people by the hand of Moses, the whole law, moral, ceremonial, and judicial.

Is slacked is slighted, weakened, and little studied, and less obeyed by all sorts.

And judgment not only private men neglect the law, but magistrates, judges, and public officers pervert, or divert, or obstruct it also.

Doth never go forth Heb. to the end , or, unto victory, with prevalence to restrain the unjust, and to protect the innocent, which is the end of magistracy, Rom 13:3 .

The wicked the unjust and violent man. Doth compass about; as it were besiegeth, surroundeth, with design to oppress and ruin by false witness, interest, or bribery.

Wrong judgment perverse judgment, wherein innocence is condemned and the guilty are acquitted: so the judges are swords in the bowels, when they should be shields over the bodies of the righteous.

Poole: Hab 1:5 - Behold ye // Among the heathen // Regard // For I // will work a work // In your days // Ye will not believe // Told you Behold ye: here God begins to answer the prophet, and calls for a very particular and exact consideration of the thing; see and ponder. Among the he...

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Poole: Hab 1:6 - For lo // I raise up // The Chaldeans // Bitter // Hasty // Which shall march // walk without fear // Through the breadth of the land // To possess // The dwelling-places For lo: now the prophet declares particularly what it is that the Lord will work. I raise up awaken to action, animate them in it, and strengthen t...

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

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

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

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

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

Which shall march Heb.

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

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

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

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

Poole: Hab 1:7 - They are terrible and dreadful // Their dignity They are terrible and dreadful: to affect the incredulous Jews with greater fear, it is doubled, they are of all nations most terrible; in the fierce...

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

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

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

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

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

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

Poole: Hab 1:8 - Their horses also are swifter // Than the leopards // More fierce // Their horsemen // Shall spread themselves // Shall come from far // They shall fly as the eagle // That hasteth to eat Their horses also are swifter they will be sooner upon you than you think, and when once among you, they will be swifter than you can flee from, Isa ...

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

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

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

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

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

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

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

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

Poole: Hab 1:9 - They // Their faces shall sup up as the east wind // They shall gather the captivity // As the sand They Chaldeans, and in particular these fierce and swift horsemen, shall come all, with one purpose, on the same design, to enrich themselves by maki...

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

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

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

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

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

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

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

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

Poole: Hab 1:10 - They // at the kings // The princes // They shall heap dust, and take it They both the king of Babylon and his soldiers, shall scoff, deride and contemn, at the kings which either confederated with the Jews, or else oppo...

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

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

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

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

Poole: Hab 1:11 - Then // His mind // He shall pass over // Offend // Imputing this his power // his god Then: it notes both the time and cause of what happened; extraordinary successes, and a continued series of them, attending the designs and attempts ...

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

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

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

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

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

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

Poole: Hab 1:12 - Art thou not from everlasting? // O Lord // My God // Mine Holy One // We // Thou hast ordained // O mighty God // Thou hast established Art thou not from everlasting? in being, thou art that God who art not like the gods of the nations, upstart and novel, but before the mountains were...

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

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

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

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

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

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

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

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

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

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

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

Poole: Hab 1:13 - Thou // Art of purer // Eyes // Than to behold // Thou beholdest mischief and spite // And canst not look on iniquity // Wherefore lookest // Them that deal treacherously // Holdest thy tongue // When // The wicked // Devoureth // More righteous than he Thou O Lord, who hast raised and increased the Chaldean kingdom. Art of purer of infinite purity and holiness. Eyes ascribed unto God to express ...

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

Art of purer of infinite purity and holiness.

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

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

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

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

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

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

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

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

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

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

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

Poole: Hab 1:14 - Makest // Men // As the fishes // Of the sea // As the creeping things // No ruler Makest not infusing cruel, ravenous, and unsatiable appetites, but permitting them to act according to such appetite which was already in them. Men ...

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Poole: Hab 1:15 - They // Take up // All of them // With the angle // They catch them in their net // And gather them // Therefore they // And are glad They either more generally oppressors every where, or else particularly the Chaldeans. Take up draw them out slily and craftily, when they are take...

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

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

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

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

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

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

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

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

Poole: Hab 1:16 - Therefore // they sacrifice // And burn incense // Because by them their portion // is fat // Their meat // Plenteous Therefore because they prosper and thrive, in which they should see and acknowledge thy wise and mighty providence, they sacrifice idolize and pay ...

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

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

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

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

is fat great and flourishing.

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

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

Poole: Hab 1:17 - Shall they? // Therefore // Empty their net // And not spare continually // To slay // the nations Shall they? the Chaldeans, Nebuchadnezzar and his armies. Therefore shall former success be pledge of future? they have prospered, and they think t...

Shall they? the Chaldeans, Nebuchadnezzar and his armies.

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

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

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

To slay murderer-like, kill,

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

Haydock: Hab 1:1 - Burden Burden. Such prophecies more especially are called burdens, as threaten grievous evils and punishments. (Challoner) --- He says not against whom...

Burden. Such prophecies more especially are called burdens, as threaten grievous evils and punishments. (Challoner) ---

He says not against whom, because the menace is directed to persecutors in general. (Worthington)

Haydock: Hab 1:2 - Save Save. Some think that he expresses the sentiments of the weak, like David, (Psalms lxxii. 2.) or what he had formerly entertained. The language of ...

Save. Some think that he expresses the sentiments of the weak, like David, (Psalms lxxii. 2.) or what he had formerly entertained. The language of the prophets is very bold, Exodus xxxii. 32., Job iii. 3., Jeremias xx. 14., and Jonas iv. 8. (Calmet)

Haydock: Hab 1:3 - Opposition Opposition. Septuagint, "the judge receives" bribes. (Haydock) --- Such was the state of Juda after Josias, Jeremias xxi. 12.

Opposition. Septuagint, "the judge receives" bribes. (Haydock) ---

Such was the state of Juda after Josias, Jeremias xxi. 12.

Haydock: Hab 1:5 - Among Among. Septuagint ye despisers. St. Paul nearly agrees with this version, Acts xiii. 41. The copies vary, as the Hebrew has done. (Calmet) --- ...

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

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

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

Haydock: Hab 1:6 - Chaldeans // Bitter Chaldeans. Nabuchodonosor was the first of this nation who attacked Joakim, and having conquered all as far as the Nile, returned to succeed Nabopol...

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

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

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

Yet the same prophet might foresee it. (Haydock)

Haydock: Hab 1:7 - Proceed Proceed. They admit no authority but their own. (Calmet) --- This pride will prove their ruin. (Haydock)

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

This pride will prove their ruin. (Haydock)

Haydock: Hab 1:8 - Leopards // Swifter // Evening Leopards: the swiftest quadrupeds. (Calmet) --- The horses near the Euphrates were swift and warlike. (Oppian.) --- Swifter. Hebrew, "sharper" ...

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

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

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

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

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

Haydock: Hab 1:9 - Burning // Sand Burning. Hebrew also, "eastern," which is hot, and raises the sand of Arabia so as to be very detrimental. (Calmet) --- Out of 2,000 travellers fr...

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

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

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

Haydock: Hab 1:10 - Prince // Laughingstock // Mount Prince, or "it," the nation, ver. 10. Hebrew, "They," &c. --- Laughingstock, ( ridicule .) Nabuchodonosor raised or deposed princes as in jest....

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

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

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

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

Haydock: Hab 1:11 - Spirit // Fall // God Spirit; viz., the spirit of the king of Babylon. It alludes to the judgment of God upon Nabuchodonosor, recorded [in] Daniel iv., and to the speedy ...

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

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

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

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

Haydock: Hab 1:12 - Die? // Correction Die? We hope that this scourge will not entirely ruin us. --- Correction, like Pharao, Exodus ix. 16.

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

Correction, like Pharao, Exodus ix. 16.

Haydock: Hab 1:13 - Look Look, with approbation (Calmet) or connivance.

Look, with approbation (Calmet) or connivance.

Haydock: Hab 1:14 - Ruler Ruler. People are subdued by Nabuchodouosor. (Haydock) --- They make little resistance. (Calmet)

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

They make little resistance. (Calmet)

Haydock: Hab 1:16 - Drag // Te voco, te solum, superum contemptor, adoro Drag, adoring his own arms and prowess, (Sanct.) like Mezentius and Capaneus: ------ Dextra mihi Deus, (Virgil, Æneid x.) Te voco, te solum, supe...

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

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

---

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

Victorious nations thus honour themselves and not God.

Haydock: Hab 1:17 - Nations Nations, of every country. (Worthington) --- Few have been so much addicted to war as Nabuchodonosor. (Calmet)

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

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

Gill: Hab 1:1 - The burden which Habakkuk the prophet did see. The burden which Habakkuk the prophet did see. This prophecy is called a "burden", or something took up and carried, being what the prophet received f...

The burden which Habakkuk the prophet did see. This prophecy is called a "burden", or something took up and carried, being what the prophet received from the Lord, and went with to the people of the Jews, and was a heavy burdensome prophecy to them; declaring the calamities that should come upon them by the Chaldeans, who would invade their land, and carry them captive; and Habakkuk, that brought this account, is called a "prophet", to give the greater sanction to it; and it was what he had in vision from the Lord represented unto him, and therefore should be credited. Abarbinel inquires why Habakkuk should be called a prophet, when none of the lesser prophets are, excepting Haggai and Zechariah; and thinks the reason of it is, to give weight to his prophecy, since it might be suspected by some whether he was one; there being none of those phrases to be met with in this prophecy as in others, as "the word of the Lord came", &c. or "thus saith the Lord".

Gill: Hab 1:2 - O Lord, how long shall I cry, and thou wilt not hear // even cry unto thee of violence, and thou wilt not save O Lord, how long shall I cry, and thou wilt not hear!.... The prophet having long observed the sins and iniquities of the people among whom he lived, ...

O Lord, how long shall I cry, and thou wilt not hear!.... The prophet having long observed the sins and iniquities of the people among whom he lived, and being greatly distressed in his mind on account of them, had frequently and importunately cried unto the Lord to put a stop to the abounding of them, that the people might be brought to a sense of their sins, and reform from them; but nothing of this kind appearing, he concludes his prayers were not heard, and therefore expostulates with the Lord upon this head:

even cry unto thee of violence, and thou wilt not save! either of violence done to himself in the discharge of his office, or of one man to another, of the rich to the poor; and yet, though he cried again and again to the Lord, to check this growing evil, and deliver the oppressed out of the hands of their oppressors, it was not done; which was matter of grief and trouble to him.

Gill: Hab 1:3 - Why dost thou show me iniquity, and cause me to behold grievance // For spoiling and violence are before me // and there are that raise up strife and contention Why dost thou show me iniquity, and cause me to behold grievance?.... That is, wicked men, and such as give a great deal of trouble vexation, and gri...

Why dost thou show me iniquity, and cause me to behold grievance?.... That is, wicked men, and such as give a great deal of trouble vexation, and grief to others, by their rapine and oppression; suggesting that he could not turn his eyes any where, but such persons presented themselves to his view; and that their wicked actions were performed by them openly and publicly, in the sight of all, without any shame or fear. So the Targum,

"why do I see oppressors, and behold those that do the labour of falsehood?''

For spoiling and violence are before me; in my sight and presence, though a prophet, and notwithstanding all my remonstrances, exhortations, and reproofs; such were the hardness, obstinacy, and impudence of this people; to such a height and pitch of iniquity were they arrived, as to regard not the prophets of the Lord. The Targum is,

"spoilers and robbers are before me:''

or, "against me" q, as in the text; these sins were committed against him, he was injuriously used himself; or they were done to others, contrary to his advice and persuasion:

and there are that raise up strife and contention; in the kingdom, in cities, in families; in one man, brother, friend, and neighbour, against another; which occasion lawsuits, and in them justice is not done, as follows. It may be rendered, and "there shall be and is a man of strife"; so Japhet: "and he shall raise up contention"; one man given to strife will and does use great contention in communities, civil and religious.

Gill: Hab 1:4 - Therefore the law is slacked // And judgment doth never go forth // for the wicked doth compass about the righteous // therefore wrong judgment proceedeth Therefore the law is slacked,.... Is not put into execution against offenders: the civil magistrates, whose office it is to do justice according to la...

Therefore the law is slacked,.... Is not put into execution against offenders: the civil magistrates, whose office it is to do justice according to law, are dilatory, and do not proceed with vigour and spirit against the transgressors of it, and in favour of honest and good men oppressed: or "it intermits" r, or is "intermitted"; it is like a man whose pulse beats low, and is scarce perceived, which is a sign that he is not in good health as the body politic is not, when the law, which is the soul of it, is not suffered to take place, and do its office. So the Targum,

"the law languishes;''

loses its force and vigour, and is ready to expire; which is a sad symptom of the bad estate of a commonwealth.

And judgment doth never go forth; at least not right, to the justifying of the righteous, acquitting the innocent, and giving the cause on the right side; condemning the wicked, and punishing offenders as their crime deserves: it never appears as it should do; it is either not done at all, or done badly and perversely:

for the wicked doth compass about the righteous; to hurt him or ensnare him, and by frauds and wicked artifices, and false witnesses, to carry a cause against him:

therefore wrong judgment proceedeth; the cause is given on the wrong side, against a good man, and for a wicked man; all these things the prophet saw with grief, and complained of to the Lord, from whom he has an answer in the following words:

Gill: Hab 1:5 - 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 Behold ye among the heathen, and regard,.... This is the Lord's answer to the prophet's complaint, or what he directs him to say to the Jews, guilty o...

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

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

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

Gill: Hab 1:6 - For, lo, I raise up the Chaldeans // that bitter and hasty nation // which shall march through the breadth of the land // to possess the dwellingplaces that are not theirs For, lo, I raise up the Chaldeans,.... A people still of late mean and low, famous only for their soothsaying, divination, and judicial astrology; but...

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

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

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

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

Gill: Hab 1:7 - They are terrible and dreadful // their judgment and their dignity shall proceed of themselves They are terrible and dreadful,.... For the fierceness of their countenances; the number and valour of their troops; the splendour of their armour; t...

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

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

Gill: Hab 1:8 - Their horses also are swifter than the leopards // and are more fierce than ravening wolves // and their horsemen shall spread themselves // and their horsemen shall come from far // they shall flee as the eagle that hasteth to eat Their horses also are swifter than the leopards,.... Creatures remarkable for their swiftness: these are creatures born of the mating of a he panther ...

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

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

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

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

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

Gill: Hab 1:9 - They shall come all for violence // their faces shall sup up as the east wind // and they shall gather the captivity as the sand They shall come all for violence,.... Or, "the whole of it" s; the whole army of the Chaldeans, everyone of them; this would be their sole view, not t...

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

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

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

Some render it,

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

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

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

Gill: Hab 1:10 - And they shall scoff at the kings // and the princes shall be a scorn unto them // they shall deride every strong hold // for they shall heap dust, and take it And they shall scoff at the kings,.... Or, "he shall" u, Nebuchadnezzar king of the Chaldeans, and the army with him; who would make a jest of kings a...

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

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

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

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

Gill: Hab 1:11 - Then shall his mind change // and he shall pass over // and offend, imputing this his power unto his god Then shall his mind change,.... The mind of the king of Babylon; not that, when he had taken Jerusalem, he altered his purpose, and laid aside his de...

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

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

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

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

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

Gill: Hab 1:12 - Art thou not from everlasting, O Lord my God, mine holy One // we shall not die // O Lord, thou hast ordained them for judgment // O mighty God // thou hast established them for correction Art thou not from everlasting, O Lord my God, mine holy One? .... The prophet, foreseeing these calamities coming upon his nation and people, observe...

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

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

"thy Word remaineth for ever;''

and so the Syriac version follows the same reading:

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

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

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

Gill: Hab 1:13 - Thou art of purer eyes than to behold evil, and canst not look upon iniquity // wherefore lookest thou upon them that deal treacherously // and holdest thy tongue when the wicked devoureth the man that is more righteous than he Thou art of purer eyes than to behold evil, and canst not look upon iniquity,.... The Lord with his eyes of omniscience beholds all things good and e...

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

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

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

Gill: Hab 1:14 - And makest men as the fishes of the sea // as the creeping things that have no ruler over them And makest men as the fishes of the sea,.... That is, sufferest them to be used as the fishes of the sea, which are easily taken in the net, and are c...

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

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

Gill: Hab 1:15 - They take up all of them with the angle // they catch them in their net, and gather them in their drag // therefore they rejoice and are glad They take up all of them with the angle,.... The prophet continues the metaphor of fishing, and observes the different ways of taking fish; which is t...

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

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

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

Gill: Hab 1:16 - Therefore they sacrifice unto their net, and burn incense unto their drag // Because by them their portion is fat, and their meat plenteous Therefore they sacrifice unto their net, and burn incense unto their drag,.... Either to their idols, to fortune and the stars, as Aben Ezra; imaginin...

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

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

Gill: Hab 1:17 - Shall they therefore empty their net // and not spare continually to slay the nations Shall they therefore empty their net,.... Or "thus", after this manner, so Noldius; as fishermen do, when they have had a good cast, and a large draug...

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

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

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

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

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Hab 1:1 Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”

NET Notes: Hab 1:2 Or “deliver.”

NET Notes: Hab 1:3 Heb “and there is conflict and strife he lifts up.” The present translation takes the verb יִשָּׂ”...

NET Notes: Hab 1:4 Heb “comes out crooked.”

NET Notes: Hab 1:5 Heb “you will not believe when it is told.” In this context the force of כִּי (ki) may be “when,” R...

NET Notes: Hab 1:6 Heb “the open spaces.”

NET Notes: Hab 1:7 Heb “from him his justice, even his lifting up, goes out.” In this context שְׂאֵת (sÿ’et) p...

NET Notes: Hab 1:8 Heb “they fly like a vulture/an eagle quickly to devour.” The direct object “their prey” is not included in the Hebrew text bu...

NET Notes: Hab 1:9 Heb “and he gathers like sand, prisoners.”

NET Notes: Hab 1:10 Heb “they heap up dirt.” This is a reference to the piling up of earthen ramps in the process of laying siege to a fortified city.

NET Notes: Hab 1:11 Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (’ashem) is a pr...

NET Notes: Hab 1:12 Heb “to correct, reprove.”

NET Notes: Hab 1:13 Heb “more innocent than themselves.”

NET Notes: Hab 1:14 The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine ani...

NET Notes: Hab 1:15 Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.

NET Notes: Hab 1:16 Heb “and his food is plentiful [or, “fat”].”

NET Notes: Hab 1:17 Or “without showing compassion.”

Geneva Bible: Hab 1:1 The burden which Habakkuk the prophet saw. The Argument - The Prophet complains to God, considering the great felicity of the wicked, and the miserab...

Geneva Bible: Hab 1:2 O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee ( a ) [of] violence, and thou wilt not save! ( a ) The Prophet complains...

Geneva Bible: Hab 1:4 Therefore the law is feeble, and judgment doth never go forth: for the wicked doth ( b ) surround the righteous; therefore judgment goeth forth ( c ) ...

Geneva Bible: Hab 1:5 Behold ye among the nations, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ( d ) ye will not believe, though it ...

Geneva Bible: Hab 1:7 They [are] terrible and dreadful: ( e ) their judgment and their dignity shall proceed from themselves. ( e ) They themselves will be your judges in ...

Geneva Bible: Hab 1:9 They shall come all for violence: their faces shall sup up [as] the ( f ) east wind, and they shall gather the captives ( g ) as the sand. ( f ) For ...

Geneva Bible: Hab 1:10 And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap ( h ) dust, and ...

Geneva Bible: Hab 1:11 Then shall [his] mind change, and he shall ( i ) pass over, and offend, [imputing] this his power to his god. ( i ) The Prophet comforts the faithful...

Geneva Bible: Hab 1:12 [Art] thou not from everlasting, O LORD my God, my Holy One? we shall not ( k ) die. O LORD, thou hast ordained them for judgment; and, O mighty God, ...

Geneva Bible: Hab 1:14 And makest men as the ( l ) fishes of the sea, as the creeping animals, [that have] no ruler over them? ( l ) So that the great devours the small, an...

Geneva Bible: Hab 1:16 Therefore they sacrifice to their ( m ) net, and burn incense to their drag; because by them their portion [is] fat, and their food plenteous. ( m ) ...

Geneva Bible: Hab 1:17 Shall they therefore empty their net, and not spare continually to slay ( n ) the nations? ( n ) Meaning, that they would not.

buka semua
Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Hab 1:1-11 - --The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth. No man scruple...

MHCC: Hab 1:12-17 - --However matters may be, yet God is the Lord our God, our Holy One. We are an offending people, he is an offended God, yet we will not entertain hard t...

Matthew Henry: Hab 1:1-4 - -- We are told no more in the title of this book (which we have, Hab 1:1) than that the penman was a prophet, a man divinely inspired and commissione...

Matthew Henry: Hab 1:5-11 - -- We have here an answer to the prophet's complaint, giving him assurance that, though God bore long, he would not bear always with this provoking peo...

Matthew Henry: Hab 1:12-17 - -- The prophet, having received of the Lord that which he was to deliver to the people, now turns to God, and again addresses himself to him for the ea...

Keil-Delitzsch: Hab 1:1 - -- Hab 1:1 contains the heading not only to ch. 1 and 2, but to the whole book, of which ch. 3 forms an integral part. On the special heading in Hab 3:...

Keil-Delitzsch: Hab 1:2-4 - -- The prophet's lamentation. Hab 1:2. "How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Hab 1:3....

Keil-Delitzsch: Hab 1:5 - -- "Look ye among the nations, and see, and be amazed, amazed! for I work a work in your days: ye would not believe it if it were told you." The appea...

Keil-Delitzsch: Hab 1:6-11 - -- Announcement of this work. - Hab 1:6. "For, behold, I cause the Chaldaeans to rise up, the fierce and vehement nation, which marches along the brea...

Keil-Delitzsch: Hab 1:12 - -- On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident ...

Keil-Delitzsch: Hab 1:13-17 - -- The believing confidence expressed in this verse does not appear to be borne out by what is actually done by God. The prophet proceeds to lay this e...

Constable: Nah 1:15--Hab 1:1 - --III. Nineveh's destruction described 1:15--3:19 This second major part of Nahum contains another introduction an...

Constable: Nah 2:3--Hab 1:1 - --B. Four descriptions of Nineveh's fall 2:3-3:19 The rest of the book contains four descriptions of Ninev...

Constable: Hab 1:1 - --I. Heading 1:1 The writer described this book as an oracle that Habakkuk the prophet saw in a vision or dream. T...

Constable: Hab 1:2-4 - --A. Habakkuk's question about Judah 1:2-4 This section is a lament and is similar to many psalms of lament (e.g., Ps. 6:3; 10:1-13; 13:1-4; 22:1-21; 74...

Constable: Hab 1:5-11 - --B. Yahweh's answer about Judah 1:5-11 Though God had not responded to the prophet's questions previously, He did eventually, and Habakkuk recorded His...

Constable: Hab 1:12-17 - --C. Habakkuk's question about Babylonia 1:12-17 This section is another lament (cf. 1:2-4). 1:12 Power was not Habakkuk's god; Yahweh was. The Lord's r...

Guzik: Hab 1:1-17 - The Prophet's Problem Habakkuk 1 - The Prophet's Problem A. The first problem: "How long, O Lord?" 1. (1) Habakkuk and his burden. The burden which the prophe...

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Tafsiran/Catatan -- Lainnya

Evidence: Hab 1:1-5 The Christian carries a "burden." We look around us at the unspeakable atrocities and carnage of humanity and cry out in despair to God. When we speak...

Evidence: Hab 1:4 THE FUNCTION OF THE LAW IN EVANGELISM I do not believe that any man can preach the gospel who does not preach the Law. Lower the Law, and you dim t...

Evidence: Hab 1:13 What is the testimony of your closet? Can it bear witness to your sighs and groans and tears over the wickedness and desolations of the world? Charle...

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Pendahuluan / Garis Besar

JFB: Habakkuk (Pendahuluan Kitab) HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient aut...

JFB: Habakkuk (Garis Besar) HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS...

TSK: Habakkuk 1 (Pendahuluan Pasal) Overview Hab 1:1, Unto Habakkuk, complaining of the iniquity of the land, Hab 1:5, is shewn the fearful vengeance by the Chaldeans; Hab 1:12, He c...

Poole: Habakkuk (Pendahuluan Kitab) THE ARGUMENT The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of G...

Poole: Habakkuk 1 (Pendahuluan Pasal) HABAKKUK CHAPTER 1 Unto Habakkuk, complaining of the iniquity of the land, Hab 1:14 , showed the fearful vengeance by the Chaldeans, Hab 1:5-11 . H...

MHCC: Habakkuk (Pendahuluan Kitab) The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national ...

MHCC: Habakkuk 1 (Pendahuluan Pasal) (Hab 1:1-11) The wickedness of the land. The fearful vengeance to be executed. (Hab 1:12-17) These judgments to be inflicted by a nation more wicked ...

Matthew Henry: Habakkuk (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Prophecy of Habakkuk It is a very foolish fancy of some of the Jewish rabbin that this prophet was ...

Matthew Henry: Habakkuk 1 (Pendahuluan Pasal) In this chapter, I. The prophet complains to God of the violence done by the abuse of the sword of justice among his own people and the hardships ...

Constable: Habakkuk (Pendahuluan Kitab) Introduction Title and Writer The title of the book is the name of its writer. ...

Constable: Habakkuk (Garis Besar) Outline I. Heading 1:1 II. Habakkuk's questions and Yahweh's answers 1:2-2:20 ...

Constable: Habakkuk Habakkuk Bibliography Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible ...

Haydock: Habakkuk (Pendahuluan Kitab) INTRODUCTION. THE PROPHECY OF HABACUC. Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, ...

Gill: Habakkuk (Pendahuluan Kitab) INTRODUCTION TO HABAKKUK This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and ...

Gill: Habakkuk 1 (Pendahuluan Pasal) INTRODUCTION TO HABAKKUK 1 In this chapter, after the inscription, in which are the title of the book, the name and character of the writer, Hab 1:...

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