Habakkuk 1
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Habakkuk 1
The Burden Which Habakkuk Did See
1The burden which Habakkuk the prophet did see.
Jamieson-Fausset-Brown
INTRODUCTION
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 Ha 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; Jr 46:2; 36:9). And Habakkuk (Ha 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. Ha 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 Ha 3:19, with Psa 18:33; Ha 2:6, with Is 14:4; Ha 2:14, with Is 11:9).
The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Ro 1:17 quotes Ha 2:4 (though not naming him); compare also Ga 3:11; He 10:38. Ac 13:40, 41 quotes Ha 1:5. One or two Hebrew words peculiar to Habakkuk occur (Ha 1:9; 2:6, 16).
CHAPTER 1
Ha 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.
INTRODUCTION
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 Ha 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; Jr 46:2; 36:9). And Habakkuk (Ha 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. Ha 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 Ha 3:19, with Psa 18:33; Ha 2:6, with Is 14:4; Ha 2:14, with Is 11:9).
The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Ro 1:17 quotes Ha 2:4 (though not naming him); compare also Ga 3:11; He 10:38. Ac 13:40, 41 quotes Ha 1:5. One or two Hebrew words peculiar to Habakkuk occur (Ha 1:9; 2:6, 16).
CHAPTER 1
Ha 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.
The Pulpit Commentary
§ 1. The inscription of the book. The burden (see note on Nah_1:1). The prophet (Hab_3:1). This title, which is added in the inscriptions only to the names of Haggai and Zechariah, and cursorily to that of Jeremiah (46, 47; 50.), implies that he exercised the practical office of prophet, and was well known; and, as Pusey thinks, Habakkuk appended it hero on account of the form in which his prophecy is cast, as being addressed almost entirely to God or the Chaldeans, not to his own people. Did see. In prophetic vision (see note on Amo_1:1).
§ 1. The inscription of the book. The burden (see note on Nah_1:1). The prophet (Hab_3:1). This title, which is added in the inscriptions only to the names of Haggai and Zechariah, and cursorily to that of Jeremiah (46, 47; 50.), implies that he exercised the practical office of prophet, and was well known; and, as Pusey thinks, Habakkuk appended it hero on account of the form in which his prophecy is cast, as being addressed almost entirely to God or the Chaldeans, not to his own people. Did see. In prophetic vision (see note on Amo_1:1).
Habakkuk's Complaint: How Long Shall I Cry?
2O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!
Jamieson-Fausset-Brown
2-3. violence ... Why dost thou show me iniquity?--Similar language is used of the Chaldeans (Ha 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 (Jr 22:3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Ha 1:6, 10, 11, 17). Compare Jeremiah's expostulation with Jehovah, Jr 12:1; 20:8; and Job 19:7, 8.
2-3. violence ... Why dost thou show me iniquity?--Similar language is used of the Chaldeans (Ha 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 (Jr 22:3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Ha 1:6, 10, 11, 17). Compare Jeremiah's expostulation with Jehovah, Jr 12:1; 20:8; and Job 19:7, 8.
The Pulpit Commentary
2. The prophet complains to God of the iniquity of his own nation, and its consequence.
Shall I cry; Septuagint, κέκραξομαι. The Hebrew is taken to imply that the prophet had long been complaining of the moral depravity of Judah, and calling for help against it There is no reference here, as Ewald fancies, to acts of violence committed by the Chaldeans, who, in fact, are announced as coming to chastise the wickedness of the chosen people (Hab_1:6). And thou wilt not hear! The continuance of evil unchecked is an anomaly in the prophet's eye; and, putting himself in the position of the righteous among the people, he asks how long this is to last. Even cry out unto thee of violence; better, I cry out unto thee, Violence. A similar construction is found in Job_19:7; Jer_20:8. "Violence" includes all manner of wrong done to one's neighbour. Septuagint, Βοήσομαι πρὸς σὲ ἀδικούμενος, "I will cry unto thee being wronged," as if the wrong was done to the prophet himself. So the Vulgate, Vociferabor ad te vim patiens. But Habakkuk doubtless speaks in the person of the righteous, grieved at the wickedness he sees around, and the more perplexed as the Law led him to look for temporal rewards and punishments, if in the case of individuals, much more in that of the chosen nation (Lev_26:1-46; passim).
2. The prophet complains to God of the iniquity of his own nation, and its consequence.
Shall I cry; Septuagint, κέκραξομαι. The Hebrew is taken to imply that the prophet had long been complaining of the moral depravity of Judah, and calling for help against it There is no reference here, as Ewald fancies, to acts of violence committed by the Chaldeans, who, in fact, are announced as coming to chastise the wickedness of the chosen people (Hab_1:6). And thou wilt not hear! The continuance of evil unchecked is an anomaly in the prophet's eye; and, putting himself in the position of the righteous among the people, he asks how long this is to last. Even cry out unto thee of violence; better, I cry out unto thee, Violence. A similar construction is found in Job_19:7; Jer_20:8. "Violence" includes all manner of wrong done to one's neighbour. Septuagint, Βοήσομαι πρὸς σὲ ἀδικούμενος, "I will cry unto thee being wronged," as if the wrong was done to the prophet himself. So the Vulgate, Vociferabor ad te vim patiens. But Habakkuk doubtless speaks in the person of the righteous, grieved at the wickedness he sees around, and the more perplexed as the Law led him to look for temporal rewards and punishments, if in the case of individuals, much more in that of the chosen nation (Lev_26:1-46; passim).
3Why 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.
The Pulpit Commentary
Why dost thou show me—Why dost thou let me see daily with my own eyes—iniquity abounding, the very evil which Balaam says (Num_23:21) the Lord had not found in Israel? Cause me to behold grievance. This should be, Dost thou look upon perverseness? He asks how God can look on this evil and leave it unpunished. The LXX. and the Vulgate translate the word amal "trouble," or "labour;" Keil, "distress." In this case it means the trouble and distress which a man inflicts on others, as wrong doing seems to be generally spoken of. Spoiling and violence are before me. "Spoiling" is robbery that causes desolation. "Violence" is conduct that wrongs one's neighbour. The two words are often joined; e.g. Jer_6:7; Amo_3:10. Vulgate, praedam et injustitiam. These are continually coming before the prophet's eyes. There are that raise up strife and contention; better, there is strife, and contention is raised. This refers to the abuse of the Law by grasping, quarrelsome nobles. Septuagint, "Against me judgment hath gone, and the judge receiveth bribes." So the Syriac and Arabic. The Vulgate gives, Factum est judicium, et contradictio potentior, where judicium is used in a bad sense.
Why dost thou show me—Why dost thou let me see daily with my own eyes—iniquity abounding, the very evil which Balaam says (Num_23:21) the Lord had not found in Israel? Cause me to behold grievance. This should be, Dost thou look upon perverseness? He asks how God can look on this evil and leave it unpunished. The LXX. and the Vulgate translate the word amal "trouble," or "labour;" Keil, "distress." In this case it means the trouble and distress which a man inflicts on others, as wrong doing seems to be generally spoken of. Spoiling and violence are before me. "Spoiling" is robbery that causes desolation. "Violence" is conduct that wrongs one's neighbour. The two words are often joined; e.g. Jer_6:7; Amo_3:10. Vulgate, praedam et injustitiam. These are continually coming before the prophet's eyes. There are that raise up strife and contention; better, there is strife, and contention is raised. This refers to the abuse of the Law by grasping, quarrelsome nobles. Septuagint, "Against me judgment hath gone, and the judge receiveth bribes." So the Syriac and Arabic. The Vulgate gives, Factum est judicium, et contradictio potentior, where judicium is used in a bad sense.
4Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Therefore. Because God has not interfered to put an end to this iniquity, or because of the want of righteous judges, the following consequences ensue. The Law is slacked. The Law. Torah, the revealed code which governed the moral, domestic, and political life, "is chilled," is benumbed (Gen_45:26), is no longer of any force or efficacy, is become a dead letter. Διασκέδασται "is dispersed"; lacerata est (Vulgate). Judgment doth never go forth; i.e. right is powerless, as if it had never been; justice never shows itself in such a case. Septuagint, οὐ διεξάγεται εἰς τέλος, "proceedeth not effectually; ' so the Vulgate. The rendering, "goeth not forth unto victory," given by the Syriac, is not so suitable; "unto truth" is a mistake arising from referring the word to a wrong root. Doth compass about. In a hostile sense, with threats and treachery (Jdg_20:43; Psa_22:13). Septuagint, καταδυναστεύει, "prevails;" Vulgate, praevalet adversus. Therefore. Because the righteous are unable to act as they desire, being opposed by the wicked. Wrong judgment proceedeth; rather, judgment goeth forth perverted. Eight, or what is so called, when it does come forth, is distorted, wrested, so as to be right no more.
Therefore. Because God has not interfered to put an end to this iniquity, or because of the want of righteous judges, the following consequences ensue. The Law is slacked. The Law. Torah, the revealed code which governed the moral, domestic, and political life, "is chilled," is benumbed (Gen_45:26), is no longer of any force or efficacy, is become a dead letter. Διασκέδασται "is dispersed"; lacerata est (Vulgate). Judgment doth never go forth; i.e. right is powerless, as if it had never been; justice never shows itself in such a case. Septuagint, οὐ διεξάγεται εἰς τέλος, "proceedeth not effectually; ' so the Vulgate. The rendering, "goeth not forth unto victory," given by the Syriac, is not so suitable; "unto truth" is a mistake arising from referring the word to a wrong root. Doth compass about. In a hostile sense, with threats and treachery (Jdg_20:43; Psa_22:13). Septuagint, καταδυναστεύει, "prevails;" Vulgate, praevalet adversus. Therefore. Because the righteous are unable to act as they desire, being opposed by the wicked. Wrong judgment proceedeth; rather, judgment goeth forth perverted. Eight, or what is so called, when it does come forth, is distorted, wrested, so as to be right no more.
The LORD's Answer: The Chaldeans Raised Up
5Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days which ye will not believe, though it be told you.
Jamieson-Fausset-Brown
5. Behold ... marvellously ... a work--(Compare Is 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.
5. Behold ... marvellously ... a work--(Compare Is 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.
The Pulpit Commentary
§ 3. To this appeal answers that he will send the Chaldeans to punish the evil doers with a terrible vengeance; but rinse, his instruments, shall themselves offend by pride and impiety.
Behold ye among the heathen; the nations. God, in answer, bids the prophet and his people look among the nations for those who shall punish the iniquities of which he complains. I will use a heathen nation, he says, as my instrument to chastise the sinners in Judaea; and you shall see that I have not disregarded the evil that is rife among you. Some commentators suppose that the impious are addressed; but Habakkuk spoke in the name and person of the righteous, and to them the answer must be directed. The LXX, gives, Ἴδετε, οἱ καταφρονηταί, "Behold, ye despisers," which is justifiable. St. Paul quotes the Greek Version, Act_13:41, in his sermon at Antioch in the Jewish synagogue, warning those who despised the gospel This was sufficiently close to the Hebrew for his purpose. And regard, and wonder marvellously. They are to wonder because the work is as terrible as it is unexpected. The LXX. (quoted by St. Paul, loc. cit.) adds, καὶ ἀφανίσθητε, "and perish," or rather, "be stupefied by astonishment," die of amazement. I will work; I work. The pronoun is not expressed, but must be supplied from Act_13:6. It is God who sends the avengers. In your days. The prophet had asked (Act_13:2), "How long?" The answer is that those now living should see the chastisement (see Introduction, § III.). Which ye will not believe. If ye heard of it as happening elsewhere, ye would not give credit to it; the punishment itself and its executors are both unexpected (comp. Lam_4:12).
§ 3. To this appeal answers that he will send the Chaldeans to punish the evil doers with a terrible vengeance; but rinse, his instruments, shall themselves offend by pride and impiety.
Behold ye among the heathen; the nations. God, in answer, bids the prophet and his people look among the nations for those who shall punish the iniquities of which he complains. I will use a heathen nation, he says, as my instrument to chastise the sinners in Judaea; and you shall see that I have not disregarded the evil that is rife among you. Some commentators suppose that the impious are addressed; but Habakkuk spoke in the name and person of the righteous, and to them the answer must be directed. The LXX, gives, Ἴδετε, οἱ καταφρονηταί, "Behold, ye despisers," which is justifiable. St. Paul quotes the Greek Version, Act_13:41, in his sermon at Antioch in the Jewish synagogue, warning those who despised the gospel This was sufficiently close to the Hebrew for his purpose. And regard, and wonder marvellously. They are to wonder because the work is as terrible as it is unexpected. The LXX. (quoted by St. Paul, loc. cit.) adds, καὶ ἀφανίσθητε, "and perish," or rather, "be stupefied by astonishment," die of amazement. I will work; I work. The pronoun is not expressed, but must be supplied from Act_13:6. It is God who sends the avengers. In your days. The prophet had asked (Act_13:2), "How long?" The answer is that those now living should see the chastisement (see Introduction, § III.). Which ye will not believe. If ye heard of it as happening elsewhere, ye would not give credit to it; the punishment itself and its executors are both unexpected (comp. Lam_4:12).
6For, 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.
Jamieson-Fausset-Brown
6. I raise up--not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on Is 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 (Jr 50:42; compare Jud 18:25, Margin; 2Sa 17:8).
hasty--not passionate, but "impetuous."
6. I raise up--not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on Is 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 (Jr 50:42; compare Jud 18:25, Margin; 2Sa 17:8).
hasty--not passionate, but "impetuous."
The Pulpit Commentary
The executors of the Divine vengeance are now plainly announced. I raise up. God does it; he uses the power and passion of men to work out his designs (1Ki_11:14, 1Ki_11:23; Amo_6:14). The Chaldeans; Kasidim. By this appellation the prophets signify the soldiers or inhabitants of Babylon, which won its independence and commenced its wonderfully rapid career of conquest after the tall of Nineveh, between B.C. 626 and 608. At the time when Habakkuk wrote the Chaldeans had not appeared in Judaea, and no apprehension of danger from them was entertained. Bitter and hasty. The former epithet refers to their cruelty and ferocity (comp. Isa_14:6; Jer_6:23; Jer_50:42). They are called "hasty," as being vehement and impetuous in attack and rapid in movement. Which shall march through the breadth of the land; which marcheth through the breadths of the earth. The statement explains the general character of the Chaldeans, and points to the foreign conquests of Nebuchadnezzar. LXX; Τὸ πορευόμενον ἐπὶ τὰ πλάτη τῆς γῆς (comp. Rev_20:9).
The executors of the Divine vengeance are now plainly announced. I raise up. God does it; he uses the power and passion of men to work out his designs (1Ki_11:14, 1Ki_11:23; Amo_6:14). The Chaldeans; Kasidim. By this appellation the prophets signify the soldiers or inhabitants of Babylon, which won its independence and commenced its wonderfully rapid career of conquest after the tall of Nineveh, between B.C. 626 and 608. At the time when Habakkuk wrote the Chaldeans had not appeared in Judaea, and no apprehension of danger from them was entertained. Bitter and hasty. The former epithet refers to their cruelty and ferocity (comp. Isa_14:6; Jer_6:23; Jer_50:42). They are called "hasty," as being vehement and impetuous in attack and rapid in movement. Which shall march through the breadth of the land; which marcheth through the breadths of the earth. The statement explains the general character of the Chaldeans, and points to the foreign conquests of Nebuchadnezzar. LXX; Τὸ πορευόμενον ἐπὶ τὰ πλάτη τῆς γῆς (comp. Rev_20:9).
7They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
They. The Hebrew is singular throughout. The disposition of the people, as of one man, is depicted. Terrible; exciting terror, as Son_6:4, Son_6:10. Their judgment and their dignity shall proceed of themselves; his judgment and his eminence are from himself. The LXX. translates the two nouns κρίμα and λῆμμα: Vulgate, judicium and onus. The meaning is that the Chaldeans own no master, have no rule of right but their own will, attribute their glory and superiority to their own power and skill (comp. Dan_4:1-37 :130). They are like Achilles in Horace, 'Ep. ad Pison.,' 121, etc.—
"Impiger, iracundus, inexorabilis, acer,
Jura neget sibi nata, nihil non arroget armis."
Hitzig quotes AEschyl. 'Prom.,' 186, Παρ ἑαυτῷ τό δίκαιον ἔχων, "Holding as justice what he deemeth so."
They. The Hebrew is singular throughout. The disposition of the people, as of one man, is depicted. Terrible; exciting terror, as Son_6:4, Son_6:10. Their judgment and their dignity shall proceed of themselves; his judgment and his eminence are from himself. The LXX. translates the two nouns κρίμα and λῆμμα: Vulgate, judicium and onus. The meaning is that the Chaldeans own no master, have no rule of right but their own will, attribute their glory and superiority to their own power and skill (comp. Dan_4:1-37 :130). They are like Achilles in Horace, 'Ep. ad Pison.,' 121, etc.—
"Impiger, iracundus, inexorabilis, acer,
Jura neget sibi nata, nihil non arroget armis."
Hitzig quotes AEschyl. 'Prom.,' 186, Παρ ἑαυτῷ τό δίκαιον ἔχων, "Holding as justice what he deemeth so."
8Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
Jamieson-Fausset-Brown
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 (Jr 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 Jr 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.
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 (Jr 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 Jr 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.
The Pulpit Commentary
Their horses, etc. Jeremiah (Jer_4:13) compares their horses to eagles (comp. Job_39:19, etc.). The punishment predicted in Deu_28:49, etc; is to come upon the Jews. We often read of the cavalry and chariots of the Chaldeans (Jer_4:29; Jer_6:23; Eze_23:23, Eze_23:24). Evening wolves. Wolves that prowl for food in the evening, and are then fiercest (Jer_5:6; Zep_3:3). Septuagint (with a different pointing), "wolves of Arabia." Their horsemen shall spread themselves. The verb is also rendered, "bear themselves proudly," or "gallop." Septuagint, ἐξιππάσονται. The Anglican Version seems correct implying that the cavalry, like Cossacks or Uhlans, swept the whole country for plunder. The verbs throughout Deu_28:8-11 should be rendered in the present tense. From far. From Babylonia (Isa_39:3). The preceding clause was of general import; the present one refers to the invasion of Judaea. As the eagle. This is a favourite comparison of Jeremiah, as quoted above (comp. also Jer_48:40; Jer_49:22; Lam_4:19).
Their horses, etc. Jeremiah (Jer_4:13) compares their horses to eagles (comp. Job_39:19, etc.). The punishment predicted in Deu_28:49, etc; is to come upon the Jews. We often read of the cavalry and chariots of the Chaldeans (Jer_4:29; Jer_6:23; Eze_23:23, Eze_23:24). Evening wolves. Wolves that prowl for food in the evening, and are then fiercest (Jer_5:6; Zep_3:3). Septuagint (with a different pointing), "wolves of Arabia." Their horsemen shall spread themselves. The verb is also rendered, "bear themselves proudly," or "gallop." Septuagint, ἐξιππάσονται. The Anglican Version seems correct implying that the cavalry, like Cossacks or Uhlans, swept the whole country for plunder. The verbs throughout Deu_28:8-11 should be rendered in the present tense. From far. From Babylonia (Isa_39:3). The preceding clause was of general import; the present one refers to the invasion of Judaea. As the eagle. This is a favourite comparison of Jeremiah, as quoted above (comp. also Jer_48:40; Jer_49:22; Lam_4:19).
9They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.
Jamieson-Fausset-Brown
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." Maurer takes it from an Arabic root, "the desire of their faces," that is, the eager desire expressed by their faces. Henderson, with Symmachus and Syriac, translates, "the aspect."
as the east wind--the simoon, which spreads devastation wherever it passes (Is 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.
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." Maurer takes it from an Arabic root, "the desire of their faces," that is, the eager desire expressed by their faces. Henderson, with Symmachus and Syriac, translates, "the aspect."
as the east wind--the simoon, which spreads devastation wherever it passes (Is 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.
The Pulpit Commentary
They shall come all for violence. All, every one of the invaders, come for violence—to repay that violence of which Habakkuk complained (verse 2). Septuagint, Συντέλεια εἰς ἀσεβεῖς ἥξει, "An end shall come upon the impious;" Vulgate, Omnes ad praedam venient. Their faces shall sup up as the east wind. The word translated "shall sup up" occasions perplexity, being an ἅπαξ λεγόμενον. The Anglican rendering is virtually supported by other versions, e.g. Symmachus, Chaldee, and Syriac. The Vulgate, too, gives, facies eorum ventus urens, which Jerome explains, "As at the blast of a burning wind all green things dry up, so at the sight of these men all shall be wasted." This is the meaning of the Anglican Version, which, however, might be improved thus: The aspect of their faces is as the east wind. The Revisers have, Their faces are set eagerly as the east wind, which does not seem very intelligible. Other renderings are, "the endeavour," or "desire of their faces is directed to the east," or "forwards." (This rendering has the support of Orelli and others.) "The crowd of their faces," as equivalent to "the multitude of the army" which is not a Hebrew phrase found elsewhere. Septuagint, ἀνθεστηκότας (agreeing with ἀσεβεῖς in the first clause) προσώποις αὐτῶν ἐξεναντίας, "resisting with their adverse front." The effects of the east wind are often noted in Scripture; e.g. Gen_41:6, Gen_41:23; Job_27:21; Hos_13:15. They shall gather the captivity as the sand. "He collects the captives as sand"—a hyperbolical expression to denote the numbers of captives and the quantity of booty taken. The mention of the east wind brings the thought of the terrible simoom, with its columns of sand.
They shall come all for violence. All, every one of the invaders, come for violence—to repay that violence of which Habakkuk complained (verse 2). Septuagint, Συντέλεια εἰς ἀσεβεῖς ἥξει, "An end shall come upon the impious;" Vulgate, Omnes ad praedam venient. Their faces shall sup up as the east wind. The word translated "shall sup up" occasions perplexity, being an ἅπαξ λεγόμενον. The Anglican rendering is virtually supported by other versions, e.g. Symmachus, Chaldee, and Syriac. The Vulgate, too, gives, facies eorum ventus urens, which Jerome explains, "As at the blast of a burning wind all green things dry up, so at the sight of these men all shall be wasted." This is the meaning of the Anglican Version, which, however, might be improved thus: The aspect of their faces is as the east wind. The Revisers have, Their faces are set eagerly as the east wind, which does not seem very intelligible. Other renderings are, "the endeavour," or "desire of their faces is directed to the east," or "forwards." (This rendering has the support of Orelli and others.) "The crowd of their faces," as equivalent to "the multitude of the army" which is not a Hebrew phrase found elsewhere. Septuagint, ἀνθεστηκότας (agreeing with ἀσεβεῖς in the first clause) προσώποις αὐτῶν ἐξεναντίας, "resisting with their adverse front." The effects of the east wind are often noted in Scripture; e.g. Gen_41:6, Gen_41:23; Job_27:21; Hos_13:15. They shall gather the captivity as the sand. "He collects the captives as sand"—a hyperbolical expression to denote the numbers of captives and the quantity of booty taken. The mention of the east wind brings the thought of the terrible simoom, with its columns of sand.
10And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
And they shall scoff, etc.; it, or he, scoffeth at kings. The Chaldean nation makes light of the power and persons of kings. Compare Nebuchadnezzar's treatment of Jehoiakim (2Ch_36:6; 2Ki_24:1, 2Ki_24:3; Jer_22:19) and Jehoiachin (2Ki_24:12, 2Ki_24:15). They shall deride every strong hold. The strongest fortress is no impediment to them. They shall heap dust. This refers to the raising of a mound or embankment for the purpose of attacking a city. In the Assyrian monuments one often sees representations of these mounds, or of inclined planes constructed to facilitate the approach of the battering ram.
And they shall scoff, etc.; it, or he, scoffeth at kings. The Chaldean nation makes light of the power and persons of kings. Compare Nebuchadnezzar's treatment of Jehoiakim (2Ch_36:6; 2Ki_24:1, 2Ki_24:3; Jer_22:19) and Jehoiachin (2Ki_24:12, 2Ki_24:15). They shall deride every strong hold. The strongest fortress is no impediment to them. They shall heap dust. This refers to the raising of a mound or embankment for the purpose of attacking a city. In the Assyrian monuments one often sees representations of these mounds, or of inclined planes constructed to facilitate the approach of the battering ram.
11Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god.
Jamieson-Fausset-Brown
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]. Grotius explains, "(saying that) his power is his own as one who is a god to himself" (compare Ha 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 Mi 2:1).
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]. Grotius explains, "(saying that) his power is his own as one who is a god to himself" (compare Ha 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 Mi 2:1).
The Pulpit Commentary
Then shall his mind change; Τότε μεταβαλεῖ τὸ πνεῦμα; Tunc mutabitur spiritus (Vulgate). From the ease and extent of his conquests the Chaldean gains fresh spirit. But it is best to translate differently, Then he sweepeth on as a wind. The Chaldean's inroad is compared to a tempestuous wind, which carries all before it. And he shall pass over. This is explained to mean, he exceeds all limits in his arrogancy, or he passes onward through the land. The former interpretation regards what is coming, the latter keeps to the metaphor of the wind. And offend. He is guilty, or offends, as the next clause explains, by attributing his success to his own prowess and skill. Thus the prophet intimates that the avenger himself incurs God's displeasure, and will suffer for it. Septuagint, καὶ ἐξιλάσεται, which St. Cyril interprets to mean that the Lord will change his purpose of punishing the Jews, and will have mercy on them—a notion quite foreign to the purport of the sentence. Imputing this his power unto his god; more literally, this his power is his god; Revised Version, even he whose might is his god. He defies the Lord, and makes his might his god. (For such pride and self-glorification, setup. Isa_14:13; Isa_47:7, etc.; Dan_4:30.) Thus Mezentius, the despiser of the gods, speaks in Virgil, 'AEn.,' 10:773—
"Dextra mihi deus et telum, quod missile libro,
Nunc adsint!"
Comp. Statius, 'Theb.,' 3.615—
"Virtus mihi numen, et ensis, Quem teneo."
Then shall his mind change; Τότε μεταβαλεῖ τὸ πνεῦμα; Tunc mutabitur spiritus (Vulgate). From the ease and extent of his conquests the Chaldean gains fresh spirit. But it is best to translate differently, Then he sweepeth on as a wind. The Chaldean's inroad is compared to a tempestuous wind, which carries all before it. And he shall pass over. This is explained to mean, he exceeds all limits in his arrogancy, or he passes onward through the land. The former interpretation regards what is coming, the latter keeps to the metaphor of the wind. And offend. He is guilty, or offends, as the next clause explains, by attributing his success to his own prowess and skill. Thus the prophet intimates that the avenger himself incurs God's displeasure, and will suffer for it. Septuagint, καὶ ἐξιλάσεται, which St. Cyril interprets to mean that the Lord will change his purpose of punishing the Jews, and will have mercy on them—a notion quite foreign to the purport of the sentence. Imputing this his power unto his god; more literally, this his power is his god; Revised Version, even he whose might is his god. He defies the Lord, and makes his might his god. (For such pride and self-glorification, setup. Isa_14:13; Isa_47:7, etc.; Dan_4:30.) Thus Mezentius, the despiser of the gods, speaks in Virgil, 'AEn.,' 10:773—
"Dextra mihi deus et telum, quod missile libro,
Nunc adsint!"
Comp. Statius, 'Theb.,' 3.615—
"Virtus mihi numen, et ensis, Quem teneo."
Habakkuk's Second Appeal: Art Thou Not from Everlasting?
12Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.
Jamieson-Fausset-Brown
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 (Is 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 (Is 10:5-7). But not that they may deify their own power (Ha 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 (Is 26:4, Margin).
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 (Is 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 (Is 10:5-7). But not that they may deify their own power (Ha 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 (Is 26:4, Margin).
The Pulpit Commentary
§ 4. The prophet, in reply, beseeches the Lord not to suffer his people to perish, seeing that he has deigned to be in covenant with them, but to remember mercy even during the affliction at the hand of their rapacious enemies.
Habakkuk calls to mind God's immutability and his covenant with Israel. Art thou not from everlasting, etc.? An affirmative answer is expected. This is one ground of confidence in the corrective nature of the chastisement. God is Jehovah, the covenant God, who has been in personal relation to Israel from time immemorial, and is himself eternal. Mine Holy One. He speaks in the person of the righteous people, and he refers to God's holiness as a second ground of hope, because, although God must punish sin, he will not let the sacred nation, the chosen guardian of the faith, perish utterly. And then he expresses this confidence: We shall not die. We shall be chastened, but not killed. The Masorites assert that the present reading is a correction of the scribes for "thou wilt not die," which the prophet wrote originally, and which was altered for reverence' sake. But this is a mere assumption, incapable of proof. Its adoption would be an omission of the very consolation to which the prophet's confidence leads. Thou hast ordained them (him) for judgment. Thou hast appointed the Chaldean to execute thy corrective punishment on Israel (comp. Jer_46:28). Others take the meaning to be—Thou hast predestined the Chaldean to be judged and punished This is not so suitable in this place. O mighty God; Hebrew, O Rock—an appellation applied to God, as the sure and stable Resting place and Support of his people (Deu_32:4, Deu_32:15, Deu_32:37; Psa_18:2, Psa_31:3; Isa_17:10). Thou hast established them (him) for correction. Thou appointedst the Chaldean, or madest him strong, in order to correct thy people. He is, like the Assyrian, the rod of God's anger (Isa_10:5). Septuagint, Επλασέ με τοῦ ἐλέγχειν παιδείαν αὐτοῦ, "He formed me to prove his instruction." This, says St. Jerome, is spoken in the person of the prophet announcing his call and office.
§ 4. The prophet, in reply, beseeches the Lord not to suffer his people to perish, seeing that he has deigned to be in covenant with them, but to remember mercy even during the affliction at the hand of their rapacious enemies.
Habakkuk calls to mind God's immutability and his covenant with Israel. Art thou not from everlasting, etc.? An affirmative answer is expected. This is one ground of confidence in the corrective nature of the chastisement. God is Jehovah, the covenant God, who has been in personal relation to Israel from time immemorial, and is himself eternal. Mine Holy One. He speaks in the person of the righteous people, and he refers to God's holiness as a second ground of hope, because, although God must punish sin, he will not let the sacred nation, the chosen guardian of the faith, perish utterly. And then he expresses this confidence: We shall not die. We shall be chastened, but not killed. The Masorites assert that the present reading is a correction of the scribes for "thou wilt not die," which the prophet wrote originally, and which was altered for reverence' sake. But this is a mere assumption, incapable of proof. Its adoption would be an omission of the very consolation to which the prophet's confidence leads. Thou hast ordained them (him) for judgment. Thou hast appointed the Chaldean to execute thy corrective punishment on Israel (comp. Jer_46:28). Others take the meaning to be—Thou hast predestined the Chaldean to be judged and punished This is not so suitable in this place. O mighty God; Hebrew, O Rock—an appellation applied to God, as the sure and stable Resting place and Support of his people (Deu_32:4, Deu_32:15, Deu_32:37; Psa_18:2, Psa_31:3; Isa_17:10). Thou hast established them (him) for correction. Thou appointedst the Chaldean, or madest him strong, in order to correct thy people. He is, like the Assyrian, the rod of God's anger (Isa_10:5). Septuagint, Επλασέ με τοῦ ἐλέγχειν παιδείαν αὐτοῦ, "He formed me to prove his instruction." This, says St. Jerome, is spoken in the person of the prophet announcing his call and office.
13Thou 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?
Jamieson-Fausset-Brown
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," (Is 21:2; 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Psa 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).
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," (Is 21:2; 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Psa 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).
The Pulpit Commentary
Thou art of purer eyes than to behold evil (comp. Hab_1:3). God cannot look with complacency on evil (Psa_5:5, Psa_5:6). Iniquity; Septuagint, πόνους ὀδύνης, "labours of pain." Injustice and the distress occasioned by it. God's holiness cannot endure the sight of wickedness, nor his mercy the sight of man's misery. And yet he permits these evil men to afflict the holy seed. This is the prophet's perplexity, which he lays before the Lord. Them that deal treacherously. The Chaldeans, so called from their faithless and rapacious conduct (Isa_21:2; Isa_24:16). More righteous. The Israelites, wicked as they were, were more righteous than the Chaldeans (comp. Eze_16:51, etc.). Delitzsch and Keil think that the persons intended are the godly portion of Israel, who will suffer with the guilty.
Thou art of purer eyes than to behold evil (comp. Hab_1:3). God cannot look with complacency on evil (Psa_5:5, Psa_5:6). Iniquity; Septuagint, πόνους ὀδύνης, "labours of pain." Injustice and the distress occasioned by it. God's holiness cannot endure the sight of wickedness, nor his mercy the sight of man's misery. And yet he permits these evil men to afflict the holy seed. This is the prophet's perplexity, which he lays before the Lord. Them that deal treacherously. The Chaldeans, so called from their faithless and rapacious conduct (Isa_21:2; Isa_24:16). More righteous. The Israelites, wicked as they were, were more righteous than the Chaldeans (comp. Eze_16:51, etc.). Delitzsch and Keil think that the persons intended are the godly portion of Israel, who will suffer with the guilty.
14And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?
Jamieson-Fausset-Brown
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 (Ha 1:15-17).
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 (Ha 1:15-17).
The Pulpit Commentary
The prophet appeals movingly to God by showing the indignity with which the people are treated. As the fishes of the sea. Dumb and helpless, swept off by the fisherman. That have no ruler ever them. None to guide and protect them (comp. Pro_6:7; Pro_30:27). So the Jews seem to be deprived of God's care, and left to be the prey of the spoiler, as if of little worth, and no longer having God for their King (comp. Isa_63:19, Revised Version). The "creeping things" are worms, or small fish (Psa_104:25).
The prophet appeals movingly to God by showing the indignity with which the people are treated. As the fishes of the sea. Dumb and helpless, swept off by the fisherman. That have no ruler ever them. None to guide and protect them (comp. Pro_6:7; Pro_30:27). So the Jews seem to be deprived of God's care, and left to be the prey of the spoiler, as if of little worth, and no longer having God for their King (comp. Isa_63:19, Revised Version). The "creeping things" are worms, or small fish (Psa_104:25).
15They 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.
Jamieson-Fausset-Brown
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 Ha 1:11).
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 Ha 1:11).
The Pulpit Commentary
They take up all men with the angle; he bringeth up all together with the hook (Amo_4:2) The net. Any kind of net. Septuagint, ἄμφίβληστνον," cast net." The drag (σαγήνη). The large drag net. At their own pleasure, unhindered, the Chaldeans make whole nations their prey, their fishing implements being their armies, with which they gather unto themselves countries, peoples, and booty.
They take up all men with the angle; he bringeth up all together with the hook (Amo_4:2) The net. Any kind of net. Septuagint, ἄμφίβληστνον," cast net." The drag (σαγήνη). The large drag net. At their own pleasure, unhindered, the Chaldeans make whole nations their prey, their fishing implements being their armies, with which they gather unto themselves countries, peoples, and booty.
16Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.
Jamieson-Fausset-Brown
16. sacrifice unto their net--that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Ha 1:11, Maurer's interpretation. They idolize themselves for their own cleverness and might (De 8:17; Is 10:13; 37:24, 25).
by them--by their net and dragnet.
their portion--image from a banquet: the prey which they have gotten.
16. sacrifice unto their net--that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare Ha 1:11, Maurer's interpretation. They idolize themselves for their own cleverness and might (De 8:17; Is 10:13; 37:24, 25).
by them--by their net and dragnet.
their portion--image from a banquet: the prey which they have gotten.
The Pulpit Commentary
Therefore they sacrifice unto their net. This is spoken metaphorically, implying that the Babylonians recognized not God's hand, but attributed their success to the means which they employed (comp. Hab_1:11; Isa_10:13 etc.). There is no trace in the monuments of the Chaldeans paying divine honours to their weapons, as, accord-lug to Herodotus (4:62), the Scythians and other nations did (see Justin, 'Hist.,' 43:3; and Pusey's note here). What a man trusts in becomes a god to him. Their portion is fat; his portion is rich. He gains great wealth. Their meat plenteous; his meat dainty. He is prosperous and luxurious.
Therefore they sacrifice unto their net. This is spoken metaphorically, implying that the Babylonians recognized not God's hand, but attributed their success to the means which they employed (comp. Hab_1:11; Isa_10:13 etc.). There is no trace in the monuments of the Chaldeans paying divine honours to their weapons, as, accord-lug to Herodotus (4:62), the Scythians and other nations did (see Justin, 'Hist.,' 43:3; and Pusey's note here). What a man trusts in becomes a god to him. Their portion is fat; his portion is rich. He gains great wealth. Their meat plenteous; his meat dainty. He is prosperous and luxurious.
17Shall they therefore empty their net, and not spare continually to slay the nations?
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Shall they therefore empty their net? Because they have had this career of rapine and conquest, shall God allow them to continue it? Shall they be permitted to be continually emptying their net in order to fill it again? The idea is that they carried off their booty and captives and secured them in their own territory, and then set out on new expeditions to acquire fresh plunder. The question is answered in the next chapter, where the judgment on the Chaldeans is pronounced. And not spare continually to slay the nations? And cease not to send forth his armies and to found his empire in the blood of conquered nations. The Septuagint and Vulgate have no interrogation, the assertion being made by way of expostulation.
Shall they therefore empty their net? Because they have had this career of rapine and conquest, shall God allow them to continue it? Shall they be permitted to be continually emptying their net in order to fill it again? The idea is that they carried off their booty and captives and secured them in their own territory, and then set out on new expeditions to acquire fresh plunder. The question is answered in the next chapter, where the judgment on the Chaldeans is pronounced. And not spare continually to slay the nations? And cease not to send forth his armies and to found his empire in the blood of conquered nations. The Septuagint and Vulgate have no interrogation, the assertion being made by way of expostulation.
Reading not detected
THE HOLY BIBLE
Habakkuk
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT