(Calvin. Commentaries on the Prophet Habakkuk. Part 3)
... Continued from Part 2
Lecture One hundred and Eighth.
We began yesterday to explain the words of the Prophet, by
which he encouraged himself and the faithful, and obtained support
under circumstances bordering on despair; for he turned to God, when
he saw the wicked, not only elated with prosperity, but also pouring
forth blasphemies against the living God. The Prophet then says,
that those who are under God's protection shall not perish. Of this
he felt assured within himself. The declaration, as I have said, is
much more striking, as the Prophet turns all his thoughts towards
God, than if he had publicly and loudly declared what he testified,
as it were, in a private conference.
But it was not without reason that he said, "Thou, my God, my
holy one;" as though he had said, "I trust in thee, inasmuch as I am
one of thy chosen people." He does not indeed speak here in his own
private name, but includes with himself the whole Church; for this
privilege belonged to all the children of Abraham, as they had been
set apart by the gratuitous adoption of God, and were a royal
priesthood. This is the reason why the Prophet says, Thou, my God,
my holy one. For the Jews were wont thus to call God, because they
had been chosen from the rest of the world. And their holiness was,
that God had deigned to take them as his people, having rejected
others, while yet there was by nature no difference between them.
There is, moreover, much weight in the words which follow,
Jehovah! for judgement has thou set him. This temptation ever occurs
to us, whenever we strive to put our trust in God - What does this
mean? for God now forsakes us, and exposes us to the caprice of the
wicked they are allowed to do what they please, and God interferes
not. How, then, can we cherish hope under these perplexities?" The
Prophet now sets up a shield against this temptations - "Thou," he
says, "hast appointed him for judgement." For he ascribes it to
God's providence, that the Assyrians had with so much wantonness
wasted the land, or would waste it when they came; for he speaks of
things yet future - "Thou," he says, "hast appointed him for
judgement."
This is a truth much needed: for Satan darkens, as with clouds,
the favour of God, when any adversity happens to us, and when God
himself thus proves our faith. But adversities are as it were
clouds, excluding us from seeing God's fervour, as the light of the
sun appears not to us when the sky is darkened. If, indeed, the mass
of evils be so great and so thick, that our minds are overwhelmed,
they are not clouds, but the thick darkness of night. In that case
our faith cannot stand firm, except the providence of God comes to
our view, so that we may know, in the midst of such confusion, why
he permits so much liberty to the wicked, and also how their
attempts may turn out, and what may be the issue. Except then we be
fully persuaded, that God by his secret providence regulates all
these confusions, Satan will a hundred times a day, yea every
moment, shake that confidence which ought to repose in God. We now
see how opportunely the Prophet adds this clause. He had said, "Art
not thou our God? we shall not die." He now subjoins this by way of
anticipation, "The Assyrians indeed do lay waste thy land as with an
unbridled wantonness, they plunder thy people, and with impunity
slay the innocent; but, O Lord, this is not done but by thy
permission: Thou overrules all these confused proceedings, nor is
all this done by thee without a cause. Thou, Jehovah, hast for
judgement appointed him. - Judgement is to be taken for
chastisement.
But the Prophet repeats the same thing, and, being strong, thou
hast for correction established him. Some render "tsor" strong, in
the accusative case, and give a twofold explanation. One party apply
the term to the Jews, who were to be subdued by hard means, since
they were so refractory; and hence they think that the Jews are
called strong, because they were like stones. Others give this
meaning, Thou hast made him strong to correct; that is, Thou hast
given him strength, by which he will chastise us. But as this is one
of God's titles, I doubt not but that the two clauses correspond. He
now, then, gives this name to God. Having given him his name as an
eternal God, Thou, Jehovah, &c.; he now calls him strong. He puts
"tsor" to correspond with Jehovah; and then to correct, to
correspond with judgement. We hence see how well the whole context
agrees, and how the words answer, the one to the other. Then it is,
Thou, strong one, hast established him to correct. But why does the
Prophet call him strong? though this title, as I have said, is
commonly ascribed to God, yet the Prophet, I have no doubt, had
regard to the circumstances at the time. It is indeed difficult to
retain this truth, - that the world is ruled by the secret counsel
of God, when things are turned upside down: for the profane then
glamour against God, and charge him with listlessness; and others
cry out, that all things are thus changed fortuitously and at
random; and hence they call fortune blind. It is then difficult, as
I have said, to retain a fast hold on this truth. The Prophet,
therefore, in order to support his own weakness, sets before himself
this title of God, Thou, the strong God, or the rock, &c.; for
"tsor" means properly a rock, but it is to be taken here for God of
strength. Why? "Behold, we indeed see revolutions, which not only
make our faith to totter, but also dissipate as it were all our
thoughts: but how much soever the world revolve in confusion, yet
God is a rock; His purpose fails not, nor wavers; but remains ever
firm." We now then see why the Prophet calls God strong.
"Thou the strong one," he says, "hast established him." He
expresses more by the word established, than in the first clause:
for he prepared himself with firmness against continued evils, in
case God (as it might be easily conjectured) would not give
immediate relief to his people, but add calamities to calamities.
Should God then join evils to evils, the Prophet prepares himself
for perseverance; "Thou," he says, "the strong one hast established
him;" that is, "Though the Assyrian should not only like a whirlwind
or a violent tempest rush upon us, but also continue to oppress us,
as though he were a pestilence attached to the land, or some fixed
mountain, yet thou, Lord, hast established him." For what purpose?
to correct. But the Prophet could not have said this, had he not
known that God justly chastised his people. Not only for his own
sake did he say this; but he intended also, by his own example, to
lead the faithful to make the same holy and pious confession.
The two clauses of this sentence then are these, that though
the Assyrian would rage with unbridled wantonness, like a cruel wild
beast, he would yet be restrained by the hidden power of God, to
whom it peculiarly belongs to overrule by his secret providence the
confusions of this world. This is one thing. The Prophet also
ascribes justice to God's power, and thus confesses his own guilt
and that of the people; for the Lord would justly use so severe a
scourge, because the people needed such a correction. Let us now go
on -
Habakkuk 1:13
[Thou art] of purer eyes than to behold evil, and canst not look on
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?
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 defence 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 "tahor" 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.
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 ardour 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, "lo tuchal", "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 -
Habakkuk 1:14,15
And makest men as the fishes of the sea, as the creeping things,
[that have] no ruler over them?
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.
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 ashes; and then he adds, He draws up the whole by his
hook, he collects them into his drag, he gathers then into his net,
he exults.
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 add 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 -
Habakkuk 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.
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 honour 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 velour. 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
honour 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 es
specially 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 "beri'ah" choice meat, and others,
fat meat, I yet prefer the meaning of rich: 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.
Habakkuk 1:17
Shall they therefore empty their net, and not spare continually to
slay the nations?
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.
Prayer.
Grant, Almighty God, that as it cannot be but that, owing to the
infirmity of our flesh, we must be shaken and tossed here and there
by the many turbulent commotions of this world, - O grant, that our
faith may be sustained by this support - that thou art the governor
of the world, and that men were not only once created by thee, but
are also preserved by thy hand, and that thou art also a just judge,
so that we may duly restrain ourselves; and though we must often
have to bear many insults, let us yet never fail, until our faith
shall become victorious over all trials, and until we, having passed
through continued succession of contests, shall at length reach that
celestial rest, which Christ thy Son has obtained for us. Amen.
(Calvin... on Habakkuk)
Continued in Part 4...
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