(Calvin. Commentaries on the Prophet Habakkuk. Part 1)
... Continued from Part a
Commentaries on the Prophet Habakkuk
Chapter 1.
Lecture One Hundred and Sixth.
Habakkuk 1:1
The burden which Habakkuk the prophet did see.
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 "masa" 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 -
Habakkuk 1:2,3
O LORD, how long shall I cry, and thou wilt not hear! [even] cry out
unto thee [of] violence, and thou wilt not save!
Why dost thou shew me iniquity, and cause [me] to behold grievance?
for spoiling and violence [are] before me: and there are [that]
raise up strife and contention.
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 laboured 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.
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 fervour (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 defence 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 "tabit" has a transitive meaning. 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, &c.? The verb "nasa" 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 -
Habakkuk 1:4
Therefore the law is slacked, and judgement doth never go forth: for
the wicked doth compass about the righteous; therefore wrong
judgement proceedeth.
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. 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.), 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 "mishpat" 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 -
Habakkuk 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].
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 labour 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 Cod himself".
The Greek translators no doubt read "begodim", for their
version is - "Behold, ye despisers." But in Hebrew there is no
ambiguity as to the word.
He afterwards adds - And wonder ye, wonder. By these words the
prophets express how dreadful God's judgement would be, which would
astonish the Jews themselves. Had they not been extremely refractory
they might have quietly received instruction, for God would have
addressed them by his prophets, as though they had been his own
children. They might thus, with composed minds, have listened to God
speaking to them; but the time was now come when they were to be
filled with astonishment. We hence see that the Prophet meant this
in a few words - that there would be a new mode of teaching, which
would overwhelm the unwilling with astonishment, because they would
not endure to be ruled in a gentle manner, when the Lord required
nothing from them but to render themselves teachable.
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, &c. They had already been often warned of that vengeance,
but as they had for a long time disregarded it, they did ever remain
sunk in their own self-delusions, like men who are wont to protract
time and hunt on every side for some excuse for indulging
themselves. So then when the people became hardened against all
threatening, they thought that God would ever bear with them; hence
the Prophet expressly declares, that the execution of that which
they regarded as a fable was near at hand - He will work, he says,
this work in your days.
He then subjoins - ye will not believe when it shall be told
you; that is, God will execute such a punishment as will be
incredible and exceed all belief. The Prophet no doubt alludes to
the want of faith in the people, and indirectly reproves them, as
though he said - "Ye have hitherto denied faith to God's word, but
ye shall at length find that he has told the truth; and this ye
shall find to your astonishment; for as his word has been counted by
you incredible, so also incredible shall be his judgement." In
short, the Prophet intimates this - that though the Prophets had
been derided by the Jews, and despised as inventors of fables, yet
nothing had been said by them which would not be fully accomplished.
This reward then was to be paid to all the unbelieving; for God
would in the most dreadful manner avenge their impiety, so that they
should themselves be astonished and become an astonishment to
others. We now perceive what the Prophet meant by saying that the
Jews would not believe the work of God when told them, that is, the
vengeance which he will presently describe.
This passage is quoted by Paul, and is applied to the
punishment then awaiting the Jews; for Paul, after having offered
Christ to them, and seeing that many of them regarded the preaching
of Gospel with scorn, added these words - "see," he said, "and be
astonished, for God will work a work in your days which ye shall not
believe." Paul at the same time made a suitable application of the
Prophet's words; for as God had once threatened his people by his
Prophet Habakkuk, so he was still like himself; and since had so
severely vindicated the contempt of his law as to his ancient
people, he could not surely bear with the impiety of that people
whom he found to have acted so malignantly and so ungratefully, yea
so wantonly and perversely, as to reject his grace; for this was the
last remedy for the Jews. No wonder then that Paul set before them
this vengeance, when the Jews of his time persisted through their
unbelief to reject Christ. Now follows the explanation -
Habakkuk 1:6
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.
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; but he will
do this in what follows. Now the Prophets differ from Moses in this
respect, for they show, as it were by the finger, what he threatened
generally, and they declare the special judgements of God; as it is
indeed evident from the demonstrative adverb, "Behold." How
necessary this was, we may gather from the perverseness of that
people; for how distinctly soever the Prophets showed to them God's
judgements, so that they saw them with their eyes, yet so great was
their insensibility, that they despised denunciations so apparent.
What, then, would have been done, if the Prophets had only said in
general, 'God will not spare you!' This, then, is the reason why the
Prophet, having spoken of God's terrible vengeance, now declares in
express terms, that the Chaldeans were already armed by Him to
execute His judgement. The rest we leave for tomorrow.
Prayer.
Grant, Almighty God, that as our sins cry continually to heaven,
each of us may turn to repentance, and by condemning ourselves of
our own accord may anticipate thy judgement, and thus stir up
ourselves to repentance, that being received into favour, we may
find thee, whom we have provoked to take vengeance, to be indeed our
Father: and may we be so preserved by thee in this world, that
having at length put off all our vices, we may attain to that
perfection of purity, to which thou invites us; and thus lead us
more and more to thyself by thy Spirit, and separate us from the
corruptions of this world, that we may glorify thee before men, and
be at last made partakers of that celestial glory which has been
purchased for us by the blood of thy only begotten Son. Amen.
(Calvin... on Habakkuk)
Continued in Part 2...
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