HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [PSEUDO EPIPHANIUS], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Celia in Palestine.
The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. ( 2Ki 24:1; 2Ch 36:6; Jer 46:2; 36:9). And Habakkuk ( Hab 1:5, 6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.
The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.
The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Ps 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9).
The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Ro 1:17 quotes Hab 2:4 (though not naming him); compare also Ga 3:11; Heb 10:38. Ac 13:40, 41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur ( Hab 1:9; 2:6, 16).
Hab 1:1-17. HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN.
1. burden--the prophetic sentence.
2, 3. violence . . . Why dost thou show me iniquity?--Similar language is used of the Chaldeans ( Hab 1:9, 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 ( Pr 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed ( Jer 22:3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others ( Hab 1:6, 10, 11, 17). Compare Jeremiah's expostulation with Jehovah, Jer 12:1; 20:8; and Job 19:7, 8.
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 favors English
Version.
there are that raise up strife and
contention--so CALVIN. But MAURER, not so well, translates,
"There is strife, and contention raises
itself."
4. Therefore--because Thou dost suffer such crimes to go
unpunished.
law is slacked--is chilled. It has no
authority and secures no respect.
judgment--justice.
wrong judgment proceedeth--Decisions
are given contrary to right.
5. Behold . . . marvellously . . . a
work--(Compare
Isa 29:14). Quoted by Paul (
Ac 13:41).
among the heathen--In
Ac 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
Ac 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.
ye will not believe, though it be told
you--that is, ye will not believe now that I foretell
it.
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 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."
bitter--that is, cruel (
Jer 50:42; compare
Jud 18:25, Margin;
2Sa 17:8).
hasty--not passionate, but
"impetuous."
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 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.
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."
more fierce--rather, "more
keen"; literally, "sharp."
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
Ge 49:27). Hence "twilight" is termed in
Arabic and Persian "the wolf's
tail"; and in French, entre chien et
loup.
spread themselves--proudly; as in
Jer 50:11, and Mal 4:2, it implies strength and
vigor. So also the Arabic cognate word
[MAURER].
their horsemen . . . come
from far--and yet are not wearied by the long journey.
9. all for violence--The sole object of all is not to
establish just rights, but to get all they can by
violence.
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." M AURER takes it from an
Arabic root, "the desire of their
faces," that is, the eager desire expressed by their
faces. HENDERSON, with S YMMACHUS and Syriac,
translates, "the aspect."
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 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.
10. scoff at . . . kings--as unable to resist
them.
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].
11. Then--when elated by his successes.
shall his mind change--He shall lose
whatever of reason or moderation ever was in him, with
pride.
he shall pass over--all bounds and
restraints: his pride preparing the sure way for his
destruction (
Pr 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 Da 4:16; Da 4:30, 31; Da 4:33, 34). An undesigned
coincidence between the two sacred books written
independently.
imputing this his power unto
his god-- (
Da 5:4). Sacrilegious arrogance, in ascribing to his
idol Bel the glory that belongs to God [CALVIN]. G ROTIUS
explains, "(saying that) his power is his own as one
who is a god to himself" (compare
Hab 1:16, and Da 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).
12. In opposition to the impious deifying of the Chaldeans
power as their god (MAURER, or, as the English
Version, their attributing of their successes to their
idols), the prophet, in an impassioned address to Jehovah,
vindicates His being "from everlasting," as
contrasted with the Chaldean so-called
"god."
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).
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 appointment of the scribes"; the
Rabbis think that Ezra and his colleagues corrected the old
reading, "Thou shalt not die."
thou hast ordained them for
judgment--that is, to execute Thy judgments.
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 that they may destroy utterly Thy people. The
Hebrew for "mighty God" is Rock (
De 32:4). However the world is shaken, or man's
faith wavers, God remains unshaken as the Rock of Ages (
Isa 26:4, Margin).
13. purer . . . than to behold evil--without
being displeased at it.
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 honorable sentiments of
God.
them that deal treacherously--the
Chaldeans, once allies of the Jews, but now their violent
oppressors. Compare "treacherous dealers," (
Isa 21:2; 24:16). Instead of speaking evil against God,
he goes to God Himself for the remedy for his perplexity
(
Ps 73:11-17).
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).
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 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).
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.
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.
therefore--because of their
successes.
they rejoice--They glory in their
crimes because attended with success (compare
Hab 1:11).
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. They idolize
themselves for their own cleverness and might (
De 8:17; Isa 10:13; 37:24, 25).
by them--by their net and
dragnet.
their portion--image from a banquet:
the prey which they have gotten.
17. Shall they . . . empty their net?--Shall they
be allowed without interruption to enjoy the fruits of
their violence?
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 in the second chapter.
Hab 2:1-20. THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD.
1. stand upon . . . watch--that is, watch-post.
The prophets often compare themselves, awaiting the
revelations of Jehovah with earnest patience, to watchmen
on an eminence watching with intent eye all that comes
within their view (
Isa 21:8, 11; Jer 6:17; Eze 3:17; 33:2, 3; compare
Ps 5:3; 85:8). The "watch-post" is the
withdrawal of the whole soul from earthly, and fixing it on
heavenly, things. The accumulation of synonyms, "stand
upon . . . watch . . . set me upon
. . . tower . . . watch to see"
implies persevering fixity of attention.
what he will say unto me--in answer to
my complaints (
Hab 1:13). Literally, "in me," God speaking,
not to the prophet's outward ear, but inwardly.
When we have prayed to God, we must observe what answers
God gives by His word, His Spirit, and His
providences.
what I shall answer when I am
reproved--what answer I am to make to the reproof
which I anticipate from God on account of the liberty of my
expostulation with Him. MAURER translates, "What I am
to answer in respect to my complaint against Jehovah"
(
Hab 1:12-17).
2. Write the vision--which I am about to reveal to
thee.
make it plain-- (
De 27:8). In large legible characters.
upon tables--boxwood tables covered
with wax, on which national affairs were engraved with an
iron pen, and then hung up in public, at the prophets'
own houses, or at the temple, that those who passed might
read them. Compare
Lu 1:63, "writing table," that is,
tablet.
that he may run that readeth
it--commonly explained, "so intelligible as to be
easily read by any one running past"; but then it
would be, "that he that runneth may read it." The
true sense is, "so legible that whoever readeth it,
may run to tell all whom he can the good news of the
foe's coming doom, and Judah's deliverance."
Compare
Da 12:4, "many shall run to and fro,"
namely, with the explanation of the prophecy, then
unsealed; also,
Re 22:17, "let him that heareth (the good news)
say (to every one within his reach), Come."
"Run" is equivalent to announce the divine
revelation (
Jer 23:21); as everyone who becomes informed of a
divine message is bound to run, that is, use all
despatch to make it known to others [HENDERSON]. GROTIUS, L
UDOVICUS DE D IEU, and MAURER interpret it: "Run"
is not literal running, but "that he who reads
it may run through it," that is, read it at once
without difficulty.
3. for--assigning the cause why it ought to be committed
to writing: because its fulfilment belongs to the
future.
the vision is yet for an appointed
time-- (
Da 10:14; 11:27, 35). Though the time appointed by God
for the fulfilment be yet future, it should be enough for
your faith that God hath spoken it (
La 3:26).
at the end it shall speak--MAURER
translates, "it pants for the end." But
the antithesis between, "it shall speak,"
and "not be silent," makes English Version
the better rendering. So the Hebrew is translated in
Pr 12:17. Literally, "breathe out words,"
"break forth as a blast."
though it tarry, wait for it-- (
Ge 49:18).
4. his soul which is lifted up--the Chaldean's
[MAURER]. The unbelieving Jew's [HENDERSON].
is not upright in him--that is, is not
accounted upright in God's sight; in antithesis to
"shall live." So
Heb 10:38, which with inspired authority applies the
general sense to the particular case which Paul had in
view, "If any man draw back (one result of
being 'lifted up' with overweening arrogancy),
my soul shall have no pleasure in him."
the just shall live by his faith--the
Jewish nation, as opposed to the unbelieving
Chaldean (compare
Hab 2:5, &c.; Hab 1:6, &c.; Hab 1:13) [MAURER].
HENDERSON'S view is that the believing Jew is
meant, as opposed to the unbelieving Jew (compare
Ro 1:17; Ga 3:11). The believing Jew, though God's
promise tarry, will wait for it; the unbelieving
"draws back," as
Heb 10:38 expresses it. The sense, in MAURER'S
view, which accords better with the context (
Hab 2:5, &c.). is: the Chaldean, though for a time
seeming to prosper, yet being lifted up with haughty
unbelief (
Hab 1:11, 16), is not upright; that is, has no
right stability of soul resting on God, to ensure
permanence of prosperity; hence, though for a time
executing God's judgments, he at last becomes
"lifted up" so as to attribute to his own power
what is the work of God, and in this sense "draws
back" (
Heb 10:38), becoming thereby a type of all backsliders
who thereby incur God's displeasure; as the believing
Jew is of all who wait for God's promises with
patient faith, and so "live" (stand
accepted) before God. The Hebrew accents induce B
ENGEL to translate, "he who is just by his faith shall
live." Other manuscripts read the accents as
English Version, which agrees better with Hebrew
syntax.
5. Yea also, because--additional reason why the Jews may
look for God punishing their Chaldean foe, namely,
because . . . he is
a proud man--rather, this clause
continues the reason for the Jews expecting the punishment
of the Chaldeans, "because he transgresseth by wine (a
besetting sin of Babylon, compare
Da 5:1-31, and CURTIUS [5.1]), being a proud
man." Love of wine often begets a proud
contempt of divine things, as in Belshazzar's case,
which was the immediate cause of the fall of Babylon (
Da 5:2-4, 30; compare
Pr 20:1; 30:9; 31:5).
enlargeth his desire as hell--the
grave, or the unseen world, which is "never full"
(
Pr 27:20; 30:16; Isa 5:14). The Chaldeans under
Nebuchadnezzar were filled with an insatiable desire of
conquest. Another reason for their punishment.
6. Shall not all these--the "nations" and
"peoples" (
Hab 2:5) "heaped unto him" by the
Chaldean.
take up a parable--a derisive song.
Habakkuk follows Isaiah (
Isa 14:4) and Micah (
Mic 2:4) in the phraseology.
against him--when dislodged from his
former eminence.
Woe--The "derisive song"
here begins, and continues to the end of the chapter. It is
a symmetrical whole, and consists of five stanzas, the
first three consisting of three verses each, the fourth of
four verses, and the last of two. Each stanza has its own
subject, and all except the last begin with
"Woe"; and all have a closing verse introduced
with "for," "because," or
"but."
how long?--how long destined to
retain his ill-gotten gains? But for a short time, as his
fall now proves [MAURER]. "Covetousness is the
greatest bane to men. For they who invade others'
goods, often lose even their own" [MENANDER]. CALVIN
makes "how long?" to be the cry of those groaning
under the Chaldean oppression while it still lasted: How
long shall such oppression be permitted to continue? But it
is plainly part of the derisive song, after the
Chaldean tyranny had passed away.
ladeth himself with thick
clay--namely, gold and silver dug out of the
"clay," of which they are a part. The covetous
man in heaping them together is only lading himself with a
clay burden, as he dares not enjoy them, and is always
anxious about them. LEE and FULLER translate the
Hebrew as a reduplicated single noun, and not two
words, "an accumulation of pledges" (
De 24:10-13). The Chaldean is compared to a harsh
usurer, and his ill-gotten treasures to heaps of pledges in
the hands of a usurer.
7. suddenly--the answer to the question, "How
long?" (
Hab 2:6).
bite--often used of usury; so
favoring LEE'S rendering (
Hab 2:6). As the Chaldean, like a usurer, oppressed
others, so other nations shall, like usurers, take
pledges of, that is, spoil, him.
8. the remnant of the people--Those remaining of the
peoples spoiled by thee, though but a remnant, will suffice
to inflict vengeance on thee.
the violence of the land
. . . city--that is, on account of thy violent
oppression of the lands and cities of the earth
[GROTIUS] (compare
Hab 2:5, 6, 12). The same phrase occurs in
Hab 2:17, where the "land" and
"city" are Judea and Jerusalem.
9. coveteth an evil covetousness--that is, a covetousness
so surpassingly evil as to be fatal to himself.
to his house--greedily seizing
enormous wealth, not merely for himself, but for his
family, to which it is destined to be fatal. The very same
"evil covetousness" that was the cause of
Jehoiakim's being given up to the Chaldean oppressor
(
Jer 22:13) shall be the cause of the Chaldean's own
destruction.
set his nest on high-- (
Nu 24:21; Jer 49:16; Ob 4). The image is from an eagle
(
Job 39:27). The royal citadel is meant. The
Chaldean built high towers, like the Babel founders, to
"be delivered from the power of evil" (
Ge 11:4).
10. Thou hast consulted shame . . . by cutting
off many--MAURER, more literally, "Thou hast consulted
shame . . . to destroy many," that is, in
consulting (determining) to cut off many, thou hast
consulted shame to thy house.
sinned against thy soul--that is,
against thyself; thou art the guilty cause of thine own
ruin (
Pr 8:36; 20:2). They who wrong their neighbors, do much
greater wrong to their own souls.
11. stone . . . cry out--personification. The
very stones of thy palace built by rapine shall testify
against thee (
Lu 19:40).
the beam out of the timber--the
crossbeam or main rafter connecting the timbers in the
walls.
shall answer it--namely, the stone.
The stone shall begin and the crossbeam continue the cry
against thy rapine.
12. buildeth a town with blood--namely, Babylon rebuilt and enlarged by blood-bought spoils (compare Da 4:30).
13. is it not of the Lord of hosts--JEHOVAH, who has at His
command all the hosts of heaven and earth, is the
righteous author of Babylon's destruction. "Shall
not God have His turn, when cruel rapacious men have
triumphed so long, though He seem now to be still?"
[CALVIN].
people . . . labour in the
. . . fire . . . weary themselves for
. . . vanity--The Chaldeans labor at what is to
be food for the fire, namely, their city and fortresses
which shall be burnt.
Jer 51:58 adopts the same phraseology to express the
vanity of the Chaldean's labor on Babylon, as doomed to
the flames.
14. Adapted from
Isa 11:9. Here the sense is, "The Jews shall be
restored and the temple rebuilt, so that God's glory in
saving His people, and punishing their Chaldean foe, shall
be manifested throughout the world," of which the
Babylonian empire formed the greatest part; a type of the
ultimate full manifestation of His glory in the final
salvation of Israel and His Church, and the destruction of
all their foes.
waters cover the sea--namely, the
bottom of the sea; the sea-bed.
15. giveth . . . neighbour drink . . .
puttest . . . bottle to him--literally,
"skin," as the Easterns use "bottles"
of skin for wine. MAURER, from a different Hebrew
root, translates, "that pourest in thy
wrath." English Version keeps up the
metaphor better. It is not enough for thee to be
"drunken" thyself, unless thou canst lead others
into the same state. The thing meant is, that the Chaldean
king, with his insatiable desires (a kind of
intoxication), allured neighboring states into the same
mad thirst for war to obtain booty, and then at last
exposed them to loss and shame (compare
Isa 51:17; Ob 16). An appropriate image of Babylon,
which at last fell during a drunken revel (
Da 5:1-31).
that thou mayest look on their
nakedness!--with light, like Ham of old (
Ge 9:22).
16. art filled--now that thou art fallen. "Thou art
filled" indeed (though so insatiable), but it is
"with shame."
shame for glory--instead of thy former
glory (
Ho 4:7).
drink thou also--The cup of sorrow is
now in thy turn to pass to thee (
Jer 25:15-17; La 4:21).
thy foreskin--expressing in Hebrew
feeling the most utter contempt. So of Goliath (
1Sa 17:36). It is not merely thy "nakedness,"
as in
Hab 2:15, that shall be "uncovered," but the
foreskin, the badge of thy being an uncircumcised alien
from God. The same shall be done to thee, as thou didst to
others, and worse.
cup . . . shall be turned
unto thee--literally, "shall turn itself,"
namely, from the nations whom thou hast made to drink it.
"Thou shalt drink it all, so that it may be
turned as being drained" [GROTIUS].
shameful spewing--that is, vomiting;
namely, that of the king of Babylon, compelled to disgorge
the spoil he had swallowed. It expresses also the
ignominious state of Babylon in its calamity (
Jer 25:27). "Be drunken, spew, and fall."
Less appropriately it is explained of the foe
spewing in the face of the Babylonian king.
17. the violence of Lebanon--thy "violence"
against "Lebanon," that is, Jerusalem (
Isa 37:24; Jer 22:23; Eze 17:3, 12; for Lebanon's
cedars were used in building the temple and houses of
Jerusalem; and its beauty made it a fit type of the
metropolis), shall fall on thine own head.
cover--that is, completely
overwhelm.
the spoil of beasts, which made them
afraid--M AURER explains, "the spoiling
inflicted on the beasts of Lebanon (that is, on the
people of Jerusalem, of which city 'Lebanon' is the
type), which made them afraid (shall cover
thee)." But it seems inappropriate to compare the
elect people to "beasts." I therefore prefer
explaining, "the spoiling of beasts," that is,
such as is inflicted on beasts caught in a net, and
"which makes them afraid (shall cover thee)."
Thus the Babylonians are compared to wild beasts terrified
at being caught suddenly in a net. In cruel rapacity they
resembled wild beasts. The ancients read, "the
spoiling of wild beasts shall make THEE
afraid." Or else explain, "the spoiling of
beasts (the Medes and Persians) which (inflicted by
thee) made them afraid (shall in turn cover
thyself--revert on thyself from them)." This accords
better with the parallel clause, "the violence of
Lebanon," that is, inflicted by thee on Lebanon. As
thou didst hunt men as wild beasts, so shalt thou be hunted
thyself as a wild beast, which thou resemblest in
cruelty.
because of men's blood--shed by
thee; repeated from
Hab 2:8. But here the "land" and
"city" are used of Judea and
Jerusalem: not of the earth and cities
generally, as in
Hab 2:8.
the violence of the land,
&c.--that is, inflicted on the land by thee.
18. The powerlessness of the idols to save Babylon from its
doom is a fitting introduction to the last stanza (
Hab 2:19), which, as the former four, begins with
"Woe."
teacher of lies--its priests and
prophets uttering lying oracles, as if from it.
make dumb idols--Though men can
"make" idols, they cannot make them speak.
19. Awake--Arise to my help.
it shall teach!--rather, An
exclamation of the prophet, implying an ironical
question to which a negative answer must be given. What!
"It teach?" Certainly not [MAURER]. Or, "It
(the idol itself) shall (that is, ought to) teach you that
it is deaf, and therefore no God" [CALVIN]. Compare
"they are their own witnesses" (
Isa 44:9).
Behold--The Hebrew is
nominative, "There it is" [HENDERSON].
it is laid over with gold
. . . no breath . . . in the
midst--Outside it has some splendor, within none.
20. But the Lord--JEHOVAH; in striking contrast with the
idols.
in his holy temple--"His
place" (
Isa 26:21); heaven (
Ps 11:4; Jon 2:7; Mic 1:2). The temple at Jerusalem is
a type of it, and there God is to be worshipped. He does
not lie hid under gold and silver, as the idols of Babylon,
but reigns in heaven and fills heaven, and thence succors
His people.
keep silence--in token of reverent
submission and subjection to His judgments (
Job 40:4; Ps 76:8; Zep 1:7; Zec 2:13).
Hab 3:1-19. HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES.
This sublime ode begins with an exordium ( Hab 3:1, 2), then follows the main subject, then the peroration ( Hab 3:16-19), a summary of the practical truth, which the whole is designed to teach. ( De 33:2-5; Ps 77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" ( Hab 3:3, 9, 13), implies.
1. prayer--the only strictly called prayers are in
Hab 3:2. But all devotional addresses to God are called
"prayers" (
Ps 72:20). The Hebrew is from a root "to
apply to a judge for a favorable decision."
Prayers in which praises to God for deliverance,
anticipated in the sure confidence of faith, are especially
calculated to enlist Jehovah on His people's side (
2Ch 20:20-22, 26).
upon Shigionoth--a musical phrase,
"after the manner of elegies," or mournful odes,
from an Arabic root [L EE]; the phrase is
singular in
Ps 7:1, title. More simply, from a Hebrew root
to "err," "on account of sins of
ignorance." Habakkuk thus teaches his countrymen
to confess not only their more grievous sins, but also
their errors and negligences, into which they
were especially likely to fall when in exile away from the
Holy Land [CALVIN]. So Vulgate and AQUILA, and S
YMMACHUS. "For voluntary transgressors" [J
EROME]. Probably the subject would regulate the kind of
music. DELITZSCH and H ENDERSON translate, "With
triumphal music," from the same root "to
err," implying its enthusiastic irregularity.
2. I have heard thy speech--Thy revelation to me concerning
the coming chastisement of the Jews [CALVIN], and the
destruction of their oppressors. This is Habakkuk's
reply to God's communication [GROTIUS]. MAURER
translates, "the report of Thy coming,"
literally, "Thy report."
and was afraid--reverential fear of
God's judgments (
Hab 3:16).
revive thy work--Perfect the
work of delivering Thy people, and do not let
Thy promise lie as if it were dead, but give it new
life by performing it [MENOCHIUS]. CALVIN explains
"thy work" to be Israel; called "the
work of My hands" (
Isa 45:11). God's elect people are peculiarly His
work (
Isa 43:1), pre-eminently illustrating His power,
wisdom, and goodness. "Though we seem, as it were,
dead nationally, revive us" (
Ps 85:6). However (
Ps 64:9), where "the work of God" refers to
His judgment on their enemies, favors the former
view (
Ps 90:16, 17; Isa 51:9, 10).
in the midst of the years--namely, of
calamity in which we live. Now that our calamities are at
their height; during our seventy years' captivity.
CALVIN more fancifully explains it, in the midst of the
years of Thy people, extending from Abraham to Messiah; if
they be cut off before His coming, they will be cut off as
it were in the midst of their years, before
attaining their maturity. So BENGEL makes the midst of
the years to be the middle point of the years of the
world. There is a strikingly similar phrase (
Da 9:27), In the midst of the week. The parallel
clause, "in wrath" (that is, in the midst
of wrath), however, shows that "in the midst of the
years" means "in the years of our present exile
and calamity."
make known--Made it (Thy
work) known by experimental proof; show in very deed, that
this is Thy work.
3. God--singular in the Hebrew,
"Eloah," instead of "Elohim,"
plural, usually employed. The singular is not
found in any other of the minor prophets, or Jeremiah, or
Ezekiel; but it is in Isaiah, Daniel, Job, and
Deuteronomy.
from Teman--the country south of Judea
and near Edom, in which latter country Mount Paran was
situated [H ENDERSON]. "Paran" is the desert
region, extending from the south of Judah to Sinai. Seir,
Sinai, and Paran are adjacent to one another, and are hence
associated together, in respect to God's giving of the
law (
De 33:2). Teman is so identified with Seir or
Edom, as here to be substituted for it. Habakkuk
appeals to God's glorious manifestations to His people
at Sinai, as the ground for praying that God will
"revive His work" (
Hab 3:2) now. For He is the same God now as ever.
Selah--a musical sign, put at the
close of sections and strophes, always at the end of a
verse, except thrice; namely, here, and
Hab 3:9, and Ps 55:19; 57:3, where, however, it closes
the hemistich. It implies a change of the modulation. It
comes from a root to "rest" or "pause"
[G ESENIUS]; implying a cessation of the chant, during an
instrumental interlude. The solemn pause here prepares the
mind for contemplating the glorious description of
Jehovah's manifestation which follows.
earth . . . full of his
praise--that is, of His glories which were calculated to
call forth universal praise; the parallelism to
"glory" proves this to be the sense.
4. as the light--namely, of the sun (
Job 37:21; Pr 4:18).
horns--the emblem of power
wielded by "His hand" [LUDOVICUS DE DIEU].
"Rays" emanating from "His hand,"
compared by the Arabs to the horns of the gazelle (compare
"hind of the morning,"
Ps 22:1, title, Margin). The Hebrew verb
for to "emit rays," is from the root meaning
"horns" (
Ex 34:29, 30, 35) [GROTIUS]. The rays are His
lightnings (
Ps 18:8), [MAURER].
there--in that
"brightness." In it, notwithstanding its
brilliancy, there was but the veil "(the
hiding) of His power." Even "light,"
God's "garment," covers, instead of revealing
fully, His surpassing glory (
Ps 104:2) [HENDERSON]. Or, on Mount Sinai [D
RUSIUS]. (Compare
Ex 24:17). The Septuagint and Syriac
versions read for "there," He made a
hiding, &c.; He hid Himself with clouds. English
Version is better, which CALVIN explains, there is said
to be "a hiding of God's power," because God
did not reveal it indiscriminately to all, but specially to
His people (
Ps 31:20). The contrast seems to me to be between the
"horns" or emanations out of His power
("hand"), and that "power" itself. The
latter was hidden, whereas the "horns" or
emanations alone were manifested. If the mere
scintillations were so awfully overwhelming, how much more
so the hidden power itself! This was especially true of His
manifestation at Sinai (
Ps 18:11; compare
Isa 45:15, 17).
5. pestilence--to destroy His people's foes (
1Sa 5:9, 11). As Jehovah's advent is glorious to
His people, so it is terrible to His foes.
burning coals--
Ps 18:8 favors English Version. But the
parallelism requires, as the Margin translates,
"burning disease" (compare
De 32:24; Ps 91:6).
went . . . at his feet--that
is, after Him, as His attendants (
Jud 4:10).
6. He stood, and measured the earth--Jehovah, in His
advance, is represented as stopping suddenly, and
measuring the earth with His all-seeing glance, whereat
there is universal consternation. MAURER, from a different
root, translates, "rocked the earth";
which answers better to the parallel "drove
asunder"; the Hebrew for which latter, however,
may be better translated, "made to
tremble."
everlasting mountains--which have ever
been remembered as retaining the same place and form from
the foundation of the world.
did bow--as it were, in reverent
submission.
his ways are everlasting--His
marvellous ways of working for the salvation of His people
mark His everlasting character: such as He was in His
workings for them formerly, such shall He be now.
7. the tents--that is, the dwellers.
Cushan--the same as Cush; made
"Cush-an" to harmonize with
"Midi-an" in the parallel clause. So
Lotan is found in the Hebrew of Genesis for
Lot. B OCHART therefore considers it equivalent to
Midian, or a part of Arabia. So in
Nu 12:1, Moses' Midianite wife is called an
Ethiopian (Hebrew, Cushite). MAURER thinks the
dwellers on both sides of the Arabian Gulf, or Red
Sea, are meant; for in
Hab 3:6 God's everlasting or ancient
ways of delivering His people are mentioned; and in
Hab 3:8, the dividing of the Red Sea for them. Compare
Miriam's song as to the fear of Israel's
foes far and near caused thereby (
Ex 15:14-16). Hebrew expositors refer it to
Chushan-rishathaim, king of Mesopotamia, or Syria, the
first oppressor of Israel (
Jud 3:8, 10), from whom Othniel delivered them. Thus
the second hemistich of the verse will refer to the
deliverance of Israel from Midian by Gideon (
Jud 6:1-7:25) to which
Hab 3:11 plainly refers. Whichever of these views be
correct, the general reference is to God's
interpositions against Israel's foes of old.
in affliction--rather,
"under affliction" (regarded) as a heavy
burden. Literally, "vanity" or
"iniquity," hence the punishment of it
(compare
Nu 25:17, 18).
curtains--the coverings of their
tents; the shifting habitations of the nomad tribes, which
resembled the modern Bedouins.
tremble--namely, at Jehovah's
terrible interposition for Israel against them.
8. Was the Lord displeased against the rivers?--"Was
the cause of His dividing the Red Sea and Jordan His
displeasure against these waters?" The answer to this
is tacitly implied in "Thy chariots of
salvation." "Nay; it was not displeasure
against the waters, but His pleasure in interposing for His
people's salvation" (compare
Hab 3:10).
thy chariots--in antithesis to Thy
foe, Pharaoh's chariots," which,
notwithstanding their power and numbers, were engulfed in
the waters of destruction. God can make the most
unlikely means work for His people's salvation (
Ex 14:7, 9, 23, 25-28; 15:3-8, 19). Jehovah's
chariots are His angels (
Ps 68:17), or the cherubim, or the ark (
Jos 3:13; 4:7; compare
So 1:9).
9. bow . . . made . . . naked--that is,
was drawn forth from its cover, in which bows usually were
cased when not in use. Compare
Isa 22:6, "Kir uncovered the shield."
according to the oaths of the
tribes even thy word--that is, Thy oaths of
promise to the tribes of Israel (
Ps 77:8; Lu 1:73, 74). Habakkuk shows that God's
miraculous interpositions for His people were not limited
to one time, but that God's oaths to His people
are sure ground for their always expecting them. The
mention of the tribes, rather than Abraham or
Moses, is in order that they may not doubt that to them
belongs this grace of which Abraham was the depository
[CALVIN and J EROME]. MAURER translates, "The spears
were glutted with blood, the triumphal song!" that is,
no sooner did Jehovah begin the battle by baring His bow,
than the spears were glutted with blood and the triumphal
song sung.
Thou didst cleave the earth with
rivers--the result of the earthquake caused by God's
approach [MAURER]. GROTIUS refers it to the bringing forth
water from the rock (
Ex 17:6; Nu 20:10, 11; Ps 78:15, 16; 105:4). But the
context implies not the giving of water to His people to
drink, but the fearful physical phenomena attending
Jehovah's attack on Israel's foes.
10. The mountains--repetition with increased emphasis of
some of the tremendous phenomena mentioned in
Hab 3:6.
overflowing of the water passed
by--namely, of the Red Sea; and again, of the Jordan. God
marked His favor to His people in all the elements, causing
every obstacle, whether mountains or waters, which impeded
their progress, to "pass away" [CALVIN]. MAURER,
not so well, translates, "torrents (rains) of water
rush down."
lifted . . . hands on
high--namely, its billows lifted on high by the
tempest. Personification. As men signify by voice or
gesture of hand that they will do what they are
commanded, so these parts of nature testified their
obedience to God's will (
Ex 14:22; Jos 3:16; Ps 77:17, 18; 114:4).
11. sun . . . moon stood still--at Joshua's
command (
Jos 10:12, 13). MAURER wrongly translates,
"stand" (withdrawn, or hidden from
view, by the clouds which covered the sky during the
thunders).
light of thine arrows--hail mixed with
lightnings (
Jos 10:10, 11).
they went--The sun and
moon "went," not as always heretofore, but
according to the light and direction of Jehovah's
arrows, namely, His lightnings hurled in defense of His
people; astonished at these they stood still [CALVIN].
MAURER translates, "At the light of Thine arrows
(which) went" or flew.
12. march--implying Jehovah's majestic and irresistible
progress before His people (
Jud 5:4; Ps 68:7). Israel would not have dared to
attack the nations, unless Jehovah had gone before.
thresh-- (
Mic 4:13).
13. with thine anointed--with Messiah; of whom Moses,
Joshua, and David, God's anointed leaders of Israel,
were the types (
Ps 89:19, 20, 38). God from the beginning delivered His
people in person, or by the hand of a Mediator (
Isa 63:11). Thus Habakkuk confirms believers in the
hope of their deliverance, as well because God is always
the same, as also because the same anointed Mediator is
ready now to fulfil God's will and interpose for
Israel, as of old [CALVIN]. MAURER translates to suit the
parallelism, "for salvation to Thine anointed,"
namely, Israel's king in the abstract, answering
to the "people" in the former clause (compare
Ps 28:8; La 4:20). Or Israel is meant, the
anointed, that is, consecrated people of Jehovah (
Ps 105:15).
woundedst the head out of the house of
the wicked--probably an allusion to
Ps 68:21. Each head person sprung from and
belonging to the house of Israel's wicked
foes; such as Jabin, whose city Hazor was "the head of
all the kingdoms" of Canaan (
Jos 11:10; compare
Jud 4:2, 3, 13).
discovering the foundation--Thou
destroyedst high and low. As "the head of the
house" means the prince, so the "foundation"
means the general host of the enemy.
unto the neck--image from a flood
reaching to the neck (
Isa 8:8; 30:28). So God, by His wrath overflowing on
the foe, caused their princes' necks to be
trodden under foot by Israel's leaders (
Jos 10:24; 11:8, 12).
14. strike . . . with his staves--with the
"wicked" (
Hab 3:13) foe's own sword (MAURER translates,
"spears") (
Jud 7:22).
head of his villages--Not only kings
were overthrown by God's hand, but His vengeance passed
through the foe's villages and dependencies. A
just retribution, as the foe had made "the inhabitants
of Israel's villages to cease" (
Jud 5:7). GROTIUS translates, "of his
warriors"; GESENIUS, "the chief of his
captains."
to scatter me--Israel, with
whom Habakkuk identifies himself (compare
Hab 1:12).
rejoicing . . . to devour
the poor secretly--"The poor" means the
Israelites, for whom in their helpless state the foe
lurks in his lair, like a wild beast, to pounce on
and devour (
Ps 10:9; 17:12).
15. Thou didst walk through the sea with thine horses-- ( Hab 3:8). No obstacle could prevent Thy progress when leading Thy people in safety to their inheritance, whether the Red Sea, Jordan, or the figurative waves of foes raging against Israel ( Ps 65:7; 77:19).
16. When I heard . . . trembled--namely, at the
judgments which God had declared (
Hab 1:1-17) were to be inflicted on Judea by the
Chaldeans.
belly--The bowels were thought
by the Hebrews to be the seat of yearning compassion (
Jer 31:20). Or "heard" may refer to
Hab 3:2, "When I heard as to Jehovah's
coming interposition for Israel against the Chaldeans being
still at some distance" (
Hab 2:3); so also the voice" [MAURER].
at the voice--of the divine
threatenings (
Hab 1:6). The faithful tremble at the voice
alone of God before He inflicts punishment. Habakkuk speaks
in the person of all the faithful in Israel.
trembled in myself--that is, I
trembled all over [GROTIUS].
that I might rest in the day of
trouble--The true and only path to rest is through
such fear. Whoever is securely torpid and hardened towards
God, will be tumultuously agitated in the day of
affliction, and so will bring on himself a worse
destruction; but he who in time meets God's wrath and
trembles at His threats, prepares the best rest for
himself in the day of affliction [CALVIN]. HENDERSON
translates, "Yet I shall have rest." Habakkuk
thus consoling his mind, Though trembling at the calamity
coming, yet I shall have rest in God (
Isa 26:3). But that sentiment does not seem to be
directly asserted till
Hab 3:17, as the words following at the close of this
verse imply.
when he cometh up unto the people, he
will invade--rather (as English Version is a mere
truism), connected with the preceding clause, "that I
might rest . . . when he (the Chaldean foe)
cometh up unto the people (the Jews), that he may cut
them off" [CALVIN]. The Hebrew for
"invade" means, to rush upon, or to attack and
cut off with congregated troops.
17. Destroy the "vines" and "fig trees"
of the carnal heart, and his mirth ceases. But those who
when full enjoyed God in all, when emptied can enjoy all in
God. They can sit down upon the heap of ruined creature
comforts, and rejoice in Him as the "God of their
salvation." Running in the way of His commandments, we
outrun our troubles. Thus Habakkuk, beginning his prayer
with trembling, ends it with a song of triumph (
Job 13:15; Ps 4:7; 43:3, 5).
labour of the olive--that is, the
fruit expected from the olive.
fail--literally, "lie," that
is, disappoint the hope (
Isa 58:11, Margin).
fields--from a Hebrew root
meaning "to be yellow"; as they look at
harvest-time.
meat--food, grain.
cut off--that is, cease.
18. yet I will rejoice--The prophet speaks in the name of his people.
19. hinds' feet . . . walk upon
. . . high places--Habakkuk has here before his
mind
Ps 18:33, 34; De 32:13. "Hinds'
(gazelles') feet" imply the swiftness with
which God enables him (the prophet and his people) to
escape from his enemies, and return to his native land. The
"high places" are called "mine," to
imply that Israel shall be restored to his own land,
a land of hills which are places of safety and of eminence
(compare
Ge 19:17; Mt 24:16). Probably not only the
safety, but the moral elevation, of Israel above
all the lands of the earth is implied (
De 33:29).
on my stringed
instruments--neginoth. This is the prophet's
direction to the precentor ("chief
singer") as to how the preceding ode (
Hab 3:1-19) is to be performed (compare
Ps 4:1; 6:1, titles). The prophet had in mind a certain
form of stringed instrument adapted to certain numbers and
measures. This formula at the end of the ode, directing the
kind of instrument to be used, agrees with that in the
beginning of it, which directs the kind of melody (compare
Isa 38:20).