(Calvin. Commentaries on the Prophet Habakkuk. Part 10)
... Continued from Part 9
Lecture One Hundred and Fifteenth.
Habakkuk 3:2
O LORD, I have heard thy speech, [and] was afraid: O LORD, revive
thy work in the midst of the years, in the midst of the years make
known; in wrath remember mercy.
The Prophet says here, in the name of the whole people, that he
was terrified by the voice of God, for so I understand the word,
though in many places it means report, as some also explain it in
this place. But as the preaching of the Gospel is called in Isa. 53
"shemu'ah", report, it seems to me more suitable to the present
passage to render it the voice of God; for the general sentiment,
that the faithful were terrified at the report of God, would be
frigid. It ought rather to be applied to the Prophecies which have
been already explained: and doubtless Habakkuk did not intend here
to speak only in general of God's power; but, as we have seen in the
last lecture, he humbly confesses the sins of the people, and then
prays for forgiveness. It is then not to be doubted but that he says
here, that he was terrified by the voice of God, that is, when he
heard him threatening punishment so grievous. He then adds, Revive
thy work in the middle of the years, and make it known. At last, by
way of anticipation, he subjoins, that God would remember his mercy,
though justly offended by the sins of the people.
But by saying, that he feared the voice of God, he makes a
confession, or gives an evidence of repentance; for we cannot from
the heart seek pardon, unless we be first made humble. When a sinner
is not displeased with himself, and confesses not his guilt, he is
not deserving of mercy. We then see why the Prophet speaks here of
fear; and that is, that he might thus obtain for himself and for
others the favour of God; for as soon as a sinner willingly condemns
himself, and does not do this formally, but seriously from the
heart, he is already reconciled to God; for God bids us in this way
to anticipate his judgement. This is one thing. But if it be asked,
for what purpose the Prophet heard God's voice; the obvious answer
is, - that as it is not the private prayer of one person, but of the
whole Church, he prescribes here to the faithful the way by which
they were to obtain favour from God, and turn him to mercy; and that
is, by dreading his threatening and by acknowledging that whatever
God threatened by his Prophets was near at hand.
Then follows the second clause, Jehovah! in the middle of the
years revive thy work. By the work of God he means the condition of
his people or of the Church. For though God is the creator of heaven
and earth, he would yet have his own Church to be acknowledged to
be, as it were, his peculiar workmanship, and a special monument of
his power, wisdom, justice, and goodness. Hence, by way of eminence,
he calls here the condition of the elect people the work of God; for
the seed of Abraham was not only a part of the human race, but was
the holy and peculiar possession of God. Since, then, the Israelites
were set apart by the Lord, they are rightly called his work; as we
read in another place, "The work of thine hands thou wilt not
despise," Ps. 138: 8. And God often says, "This is my planting,"
"This is the work of my hands," when he speaks of his Church.
By the middle of the years, he means the middle course, as it
were, of the people's life. For from the time when God chose the
race of Abraham to the coming of Christ, was the whole course, as it
were, of their life, when we compare the people to a man; for the
fulness of their age was at the coming of Christ. If, then, that
people had been destroyed, it would have been the same as though
death were to snatch away a person in the flower of his age. Hence
the Prophet prays God not to take away the life of his people in the
middle of their course; for Christ having not come, the people had
not attained maturity, nor arrived at manhood. In the middle, then,
of the years thy work revive; that is, "Though we seem destined to
death, yet restore us." Make it known, he says, in the middle of the
years; that is, "Show it to be in reality thy work."
We now apprehend the real meaning of the Prophet. After having
confessed that the Israelites justly trembled at Cod's voice, as
they saw themselves deservedly given up to perdition, he then
appeals to the mercy of God, and prays God to revive his own work.
He brings forward here nothing but the favour of adoption: thus he
confesses that there was no reason why God should forgive his
people, except that he had been pleased freely to adopt them, and to
choose them as his peculiar people; for on this account it is that
God is wont to show his favour towards us even to the last. as,
then, this people had been once chosen by God, the Prophet records
this adoptions, and prays God to continue and fulfil to the end what
he had begun. With regard to the half course of life, the comparison
ought to be observed; for we see that the race of Abraham was not
chosen for a short time, but until Christ the Redeemer was
manifested. Now we have this in common with the ancient people, that
God adopts us, that he may at length bring us into the inheritance
of eternal life. Until, then, the work of our salvation is
completed, we are, as it were, running our course. We may therefore
adopt this form of prayer, which is prescribed for us by the Holy
Spirit, - that God would not forsake his ohm work; in the middle of
our course.
What he now subjoins - in wrath remember mercy, is intended to
anticipate an objection; for this thought might have occurred to the
faithful - "there is no ground for us to hope pardon from God, whom
we have so grievously provoked, nor is there any reason for us to
rely any more on the covenant which we have so perfidiously
violated." The Prophet meets this objection, and he flees to the
gracious favour of God, however much he perceived that the people
would have to suffer the just punishment of their sins, such as they
deserved. He then confesses that God was justly angry with his
people, and yet that the hope of salvation was not on that account
closed up, for the Lord had promised to be propitious. Since God
then is not inexorable towards his people - nay, while he chastises
them he ceases not to be a father; hence the Prophet connects here
the mercy of God with his wrath.
We have elsewhere said that the word wrath is not to be taken
according to its strict sense, when the faithful or the elect are
spoken of; for God does not chastise them because he hates them;
nay, on the contrary, he thereby manifests the care he has for their
salvations. Hence the scourges by which God chastises his children
are testimonies of his love. But the Scripture represents the
judgement with which God visits his people as wrath, not towards
their persons but towards their sins. Though then God shows love to
his chosen, yet he testifies when he punishes their sins that
iniquity is hated by him. When God then comes forth as it were as a
judge, and shows that sins displease him, he is said to be angry
with the faithful; and there is also in this a reference to the
perceptions of men; for we cannot, when God chastises us, do
otherwise than feel the accusations of our own conscience. Hence
then is this hatred; for when our conscience condemns us we must
necessarily acknowledge God to be angry with us, that is with
respect to us. When therefore we provoke God's wrath by our sins we
feel him to be angry with us; but yet the Prophet collects together
things which seem wholly contrary - even that God would remember
mercy in wrath; that is, that he would show himself displeased with
them in such a way as to afford to the faithful at the same time
some taste of his favour and mercy by finding him to be propitious
to them.
We now then perceive how the Prophet had joined the last clause
to the foregoing. Whenever, then, the judgement of the flesh would
lead us to despair, let us ever set up against it this truth - that
God is in such a way angry that he never forgets his mercy - that
is, in his dealings with his elect. It follows -
Habakkuk 3:3
God came from Teman, and the Holy One from mount Paran. Selah. His
glory covered the heavens, and the earth was full of his praise.
This verse interpreters explain in two ways. Some construe the
verb in the future tense in the past time - "God went forth from
Teman, and the holy one from mount Paran;" for a verb in the past
tense follows. But others consider it to be in the optative mood -
"May God come, or go forth, from Teman, and the holy one from mount
Paran;" as though the Prophet prayed God to come as the defender of
his people from mount Sinai, where the law was promulgated and the
covenant ratified, which God had formerly made with Abraham and his
posterity. I rather subscribe to their opinion who think that the
manifestation of God, by which he had testified that he was the
guardian of that people, is repeated by the Prophet. As, then, God
had so made known his glory on mount Sinai, that it was evident that
that nation was under his protection, so the Prophet, with the view
of strengthening himself and others, records what was well known
among the whole people - that is, that the law was given on mount
Sinai, which was a testimony of singular favour; for God then by a
new pledge testified, that the covenant formerly made with Abraham
was firm and inviolable. The reason why Habakkuk does not mention
mount Sinai, but Teman and Paran, seems to some to be this - because
these mountains were nearer the Holy Land, though this view, I fear,
will appear too refined; I therefore take this simple view - that
instead of mentioning mount Sinai, he paraphrastically designates it
by mount Paran and the desert of Teman. Some suppose these to be two
mountains; but I know not whether Teman ought to be understood only
as a mountain; it seems on the contrary to have been some large
tract of country. It was a common thing among the Jews to add this
name when they spoke of the south, as many nations were wont to give
to winds the names of some neighbouring places; so when the Jews
wished to designate a wind from Africa, they called it Teman. "It is
a Teman wind;" and so when they spoke of the south, they said Teman.
However this may be, it is certain that the desert of Teman was
nigh to Sinai, and also that mount Paran was connected with that
desert. As then they were places towards the south, and nigh to
mount Sinai, where the law had been proclaimed, the Prophet records
here, in order to strengthen the faith of the whole people, that God
had not in vain gone forth once from Teman, and there appeared in
his celestial power; for God then openly showed, that he took under
his guardianship the children of Abraham, and that the covenant
which he had formerly made with him was not vain or of no effect.
Since, then, God had testified this in so remarkable and wonderful a
manner, the Prophet brings forward here that history which tended
especially to confirm the faith of the godly - "God went forth once
from Teman, and the holy one from mount Paran."
For it was not God's will that the memory of that manifestation
should be obliterated; but he had once appeared with glory so
magnificent, that the people might feel assured that they would ever
be safe, for they were protected by God's hand, and that full of
power, as the fathers had once known by manifest and visible
evidences; and hence the Prophet represents God's going forth from
mount Paran as a continued act, as though he rendered himself
visible chiefly from that place. Nor is this representation new; for
we see, in many other places, a living picture, as it were, set
before the eyes of the faithful, in order to strengthen them in
their adversity, and to make them assured that they shall be safe
through God's presence. The Lord, indeed, did not daily fulminate
from heaven, nor were there such visible indications of his presence
as on mount Sinai; but it behaved the people to feel assured that he
was the same God who had given to their fathers such clear evidence
of his power, and that he is also at this time, and to the end of
the world, endued with the same power, though it be not rendered
visible.
We now then apprehend the design of the Prophet: God then came
from Teman, and the holy one from mount Paran. We must also observe,
that the minds of the godly were recalled to the spectacle on mount
Sinai, when they were drawn away into exile, or when they were in
the power of their enemies. They might indeed have then supposed,
that they were wholly forsaken. Obliterated then must have been the
memory of that history, had not this remedy been introduced. It is,
therefore, the same as though the Prophet had said - "Though God now
hides his power, and gives no evidence of his favour, yet think not
that he formerly appeared in vain to your fathers as one clothed
with so great a power, when the law was proclaimed on mount Sinai.
It follows -
Habakkuk 3:4
And [his] brightness was as the light; he had horns [coming] out of
his hand: and there [was] the hiding of his power.
He confirms the declaration which I have explained that God,
when he intended his presence to be made known to his people, gave
evidences of his wonderful power, capable of awakening the minds of
all. He then says, that the brightness was like light. By the word
"'or" is doubtless meant the light, which diffuses itself through
the whole world, and proceeds from the sun. Then he says, that the
brightness which appeared on mount Sinai was equal to the light of
the sun, capable of filling the whole world. He adds, that horns
were to him from the hand. Some render it, splendour; but "keren"
properly means a horn, and "keranayim" is here in the dual number:
it is therefore more probable, that the Prophet ascribes horns to
God, carried in both hands; and it more corresponds with what
immediately follows, that "there was the hiding of his strength," or
that "there was his power hidden." They who render the word,
splendours, think that what had been said is repeated, that is, that
the brightness was like light; but they are mistaken, for we may
collect from the verse that two different things are expressed by
the Prophet: he first speaks of the visible form of God; and then he
adds his power, designating it metaphorically by horns, which is
common in Scripture. Indeed this mode of speaking occurs often. He
then says, that God came armed with power, when he gave the law to
his people; for he bore horns in his hands, where his strength was
hid.
As to the word hidings, some indeed give this refined view,
that God then put forth his strength, which was before hidden. But
this is a very strained explanation. To me it seems evident, that
the Prophet in the first place says, that God's glory was
conspicuous, capable of irradiating the whole world like the light
of the sun; and he then adds, that this splendour was connected with
power, for God carried horns in both his hands, where his strength
was laid: and he says, that it was hid, because God did not intend
to make known his power indiscriminately throughout the world, but
peculiarly to his own people; as it is also said in Ps. 31: 20, that
"the greatness of his goodness is laid up for the faithful alone,
who fear and reverence him." As then it is said, that the goodness
of God is laid up for the faithful, for they enjoy it as children
and members of the household; so also the power of God is said to be
laid up, because he testifies that he is armed with power to defend
his Church, that he may render safe the children of Abraham, whom he
has taken under his protection. It afterwards follows -
Habakkuk 3:5
Before him went the pestilence, and burning coals went forth at his
feet.
The Prophet repeats here, that God came armed to defend his
people, when he went forth from Teman; for he connects with it here
the deliverance of the people. He does not indeed speak only of the
promulgation of the law, but encourages all the godly to confidence;
for God, who had once redeemed their fathers from Egypt, remained
ever like himself, and was endued with the same power.
And he says, that before God's face walked the pestilence; this
is to be referred to the Egyptians; and that ignited coal proceeded
from his feet. Some render "reshef" exile; but its etymology
requires it to be rendered burning or ignited coal, and there is no
necessity to give it another meaning.
The import of the whole is - that Cod had put to flight all the
enemies of his people; for we know that the Egyptians were smitten
with various plagues, and that the army of Pharaoh was drowned in
the Red Sea. Hence, the Prophet says, that God had so appeared from
Teman, that the pestilence went before him, and then the ignited
coal; in short, that the pestilence and ignited coal were God's
officers, which were ready to perform his commands: as when a king
or a judge, having attendants, commands them to put this man in
prison, and to punish another in a different way; so the Prophet,
giving us a representation of God, says, that all kinds of evils
were ready to obey his orders, and to destroy his and their enemies.
He does not then intend here to terrify the faithful in mentioning
the pestilence and the ignited coal; but, on the contrary, to set
before their eyes evidences of God's power, by which he could
deliver them from the hand of their enemies, as he had formerly
delivered their fathers from Egypt. By God's feet, he then means his
going forth or his presence; for I do not approve of what some have
said, that ignited coals followed, when pestilence had preceded; for
both clauses are given in the same way. It follows -
Habakkuk 3:6
He stood, and measured the earth: he beheld, and drove asunder the
nations; and the everlasting mountains were scattered, the perpetual
hills did bow: his ways [are] everlasting.
He says that God possessed every power to subdue the earth to
himself, and that he could at his will destroy it, yea, dissolve
mountains as veil as nations. Some of the Jews understood this of
the ark, which stood at that time in Gilead. They then suppose that
the Prophet meant this in short - that when God chose a place for
the ark of the covenant in Gilgal, that he determined then what he
would do, and that he then in his secret counsel divided the land,
so that each should have his portion by lot. This, it is true, was
accomplished shortly after, for Joshua, as we know, divided it by
lot between the tribes. But what the Jews affirm of the ark seems to
me strained and frigid. Habakkuk, on the contrary, means by the word
stand, that God was openly conspicuous, like him who assumes an
erect posture, so that he is seen at a distance. In this sense we
are to take the expression that God stood.
The measuring, of the earth is not to be confined to Judea, but
is to be extended to the whole world. God, he says, has measured the
earth. To measure the earth is what properly belongs to a sovereign
king; and it is done that he may assign to each his portion. Except
God, then, had a sovereign right over the earth and the whole world,
Habakkuk would not have ascribed to him this office; and this we
learn from the verse itself, for he immediately subjoins, that the
nations, as it were, melted away, that the mountains were destroyed,
that the hills were bowed down.
We hence see that by earth we are not to understand Judea only,
but the whole world; as though he had said, that when God appeared
on mount Sinai, he made it fully evident that the earth was under
his power and authority, so that he could determine whatever he
pleased, and prescribe limits to all nations. For he does not speak
of God here as having, like a surveyor, a measuring line; but he
says, that he measured the earth as one capable even then of
changing the boundaries of the whole world; nay, he intimates that
it was he himself who had at first created the earth and assigned it
to men. It is indeed true that the nations did not then melt away,
nor were the mountains demolished, nor the hills bowed down; but the
Prophet simply means, that God's power then appeared, which was
capable of shaking the whole world.
But he calls these the mountains of eternity and the hills
ages, which had been from the beginning fixed on their own
foundations. For if an earthquake happens on a plain, it seems less
wonderful; and then if any of those mountains cleave, which are not
so firmly fixed, it may be on account of some hollow places; for
when the winds fill the caverns, they are forced to burst, and they
cleave the mountains and the earth. But the Prophet relates an
unusual thing, and wholly different from the ordinary course of
nature - that the mountains of eternity, which had been from the
beginning, and had remained without any change, were thus demolished
and bowed down. In short, the Prophet intended by all means to raise
up to confidence the minds of the godly, so that they should become
fully persuaded that God's power to deliver them would be the same
as that which their fathers had formerly experienced; for there is
no other support under adverse, and especially under despairing
circumstances, than that the faithful should know that they are
still under the protection of that God who has adopted them. This is
the reason why the Prophet amplifies, in so striking a manner, on
the subject of God's power.
And hence also he subjoins, that the ways of ages are those of
God. Some render the clause, "the ways of the world." The word
"olam" however, means properly an age, or perpetual time. The
Prophet, I have no doubt, means by ways of ages, the wonderful means
which God is wont to adopt for the defence of his Church; for we are
ever wont to reduce God's wonder to our own understanding, while it
is his purpose to perfect, in a manner that is wonderful, the work
of our salvation. Hence the Prophet bids the faithful here to raise
upwards their thoughts, and to conceive something greater of God's
power than what they can naturally comprehend. If we take the ways
of eternity in this sense, then they are to be understood as in
opposition to those means which are known and usual. They are his
daily ways, when the sun rises and sets, when the spring succeeds
the winter, when the earth produces fruit; though even these are so
many miracles, yet they are his common ways. But God has ways of
eternity that is he has means unknown to us by which he can deliver
us from death, whenever it may please him.
But yet, if any prefer taking the ways of eternity as
signifying the continued power of God, which has ever appeared from
the beginning, the sense would be appropriate and not less useful:
for it especially avails to confirm our faith, when we consider that
God's power has ever been the same from the creation of heaven and
earth, that it has never been lessened or undergone any change.
Since, then, God has successively manifested his power through all
ages, we ought hence to learn that we have no reason to despair,
though he may for a time conceal his hand; for he is not on that
account deprived of his right. He ever retains the sovereignty of
the world. We ought, then, to be attentive to the ways of ages, that
is, to the demonstration of that power, which was manifested in the
creation of the world, and still continues to be manifested. It
follows -
Habakkuk 3:7
I saw the tents of Cushan in affliction: [and] the curtains of the
land of Midian did tremble.
The Prophet relates here, no doubt, whatever might bring
comfort to the miserable Jews, as they thought themselves rejected
and in a manner alienated from God. Hence the Prophet mentions here
other deliverances, which were clear evidences of God's constant
favour towards his chosen people. He had hitherto spoken of their
redemption, and he will presently return to the same subject: but he
introduces here other histories; as though he had said, that it was
not only at one time that God had testified how much he loved the
race of Abraham, and how inviolable was the covenant he had made;
but that he had given the same testimonies at various times: for as
he had also defended his people against other enemies, the
conclusion was obvious, that God's hand was thus made manifest, that
the children of Abraham might know that they were not deceived, when
they were adopted by him.
Hence Habakkuk mentions the tents of Cushan as another evidence
of God's power in preserving his people, and the curtains of Midian;
for we know how wonderful was the work, when the Jews were delivered
by the hand of Gideon; and the same was the case with respect to the
king of Chosen.
We now, then, understand the design of the Prophet: for as he
knew that the time was near when the Jews might succumb to despair
in their great adversities, he reminds them of the evidences of
God's favour and power, which had been given to their fathers, that
they might entertain firm hope in time to come, and be fully
persuaded that God would be their deliverer, as he had been formerly
to their fathers.
Prayer.
Grant, Almighty God, that as we have a continual contest with
powerful enemies, we may know that we are defended by thine hand,
and that even thou art fighting for us when we are at rest; so that
we may boldly contend under thy protection, and never be wearied,
nor yield to Satan and the wicked, or to any temptations; but firmly
proceed in the course of our warfare: and however much thou mayest
often humble us, so as to make us to tremble under thine awful
judgement, may we yet never cease to entertain firm hope, since thou
hast once promised to be to us an eternal Father in thine eternal
and only-begotten Son, but being confirmed by the invincible
constancy of faith, may we so submit ourselves to thee, as to bear
all our afflictions patiently, till thou gatherest us at length into
that blessed rest, which has been procured for us by the blood of
thine own Son. Amen.
(Calvin... on Habakkuk)
Continued in Part 11...
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