<hi type="bold">3. horseman--</hi>distinct from "the horses" (in the chariots, <reference osisRef="Nah.3.2">Na 3:2</reference>).

<hi type="bold">lifteth up--</hi>denoting readiness for fight [Ewald]. Gesenius translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly Maurer, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version.

<hi type="bold">the bright sword and the glittering spear--</hi>literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye.

<hi type="bold">they stumble upon their corpses--</hi>The Medo-Babylonian enemy stumble upon the Assyrian corpses.

3. horseman-- distinct from "the horses" (in the chariots, Na 3:2). lifteth up-- denoting readiness for fight [Ewald]. Gesenius translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly Maurer, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version. the bright sword and the glittering spear-- literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye. they stumble upon their corpses-- The Medo-Babylonian enemy stumble upon the Assyrian corpses.


<hi type="bold">4. Because of the multitude of the whoredoms--</hi>This assigns the reason for Nineveh's destruction.

<hi type="bold">of the well-favoured harlot--</hi>As Assyria was not a worshipper of the true God, "whoredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like artifices whereby she allured neighboring states so as to subject them to herself. As the unwary are allured by the "well-favored harlot's" looks, so Israel, Judah (for example, under Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by him, <reference osisRef="2Kgs.16.7-2Kgs.16.10">2Ki 16:7-10</reference>), and other nations, were tempted by the plausible professions of Assyria, and by the lure of commerce (<reference osisRef="Rev.18.2">Re 18:2</reference>, <reference osisRef="Rev.18.3">3</reference>), to trust her.

<hi type="bold">witchcrafts--</hi>(<reference osisRef="Isa.47.9">Is 47:9</reference>, <reference osisRef="Isa.47.12">12</reference>). Alluding to the love incantations whereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her.

<hi type="bold">selleth--</hi>deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. Maurer understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (<reference osisRef="Joel.3.2">Joe 3:2</reference>, <reference osisRef="Joel.3.6-Joel.3.8">3, 6-8</reference>). But elsewhere there is no evidence that the Assyrians did this.

<hi type="bold">families--</hi>peoples.

4. Because of the multitude of the whoredoms-- This assigns the reason for Nineveh's destruction. of the well-favoured harlot-- As Assyria was not a worshipper of the true God, "whoredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like artifices whereby she allured neighboring states so as to subject them to herself. As the unwary are allured by the "well-favored harlot's" looks, so Israel, Judah (for example, under Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by him, 2Ki 16:7-10), and other nations, were tempted by the plausible professions of Assyria, and by the lure of commerce (Re 18:2, 3), to trust her. witchcrafts-- (Is 47:9, 12). Alluding to the love incantations whereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her. selleth-- deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. Maurer understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joe 3:2, 3, 6-8). But elsewhere there is no evidence that the Assyrians did this. families-- peoples.


<hi type="bold">5. I will discover thy skirts upon thy face--</hi>that is, discover thy nakedness by throwing up thy skirts upon thy face (the greatest possible insult), pulling them up as as high as thy head (<reference osisRef="Jer.13.22">Jr 13:22</reference>; <reference osisRef="Ezek.16.37-Ezek.16.41">Eze 16:37-41</reference>). I will treat thee not as a matron, but as a harlot whose shame is exposed; her gaudy finery being lifted up off her (<reference osisRef="Isa.47.2">Is 47:2</reference>, <reference osisRef="Isa.47.3">3</reference>). So Nineveh shall be stripped of all her glory and defenses on which she prides herself.

5. I will discover thy skirts upon thy face-- that is, discover thy nakedness by throwing up thy skirts upon thy face (the greatest possible insult), pulling them up as as high as thy head (Jr 13:22; Eze 16:37-41). I will treat thee not as a matron, but as a harlot whose shame is exposed; her gaudy finery being lifted up off her (Is 47:2, 3). So Nineveh shall be stripped of all her glory and defenses on which she prides herself.


<hi type="bold">6. cast abominable filth upon thee--</hi>as infamous harlots used to be treated.

<hi type="bold">gazing stock--</hi>exposed to public ignominy as a warning to others (<reference osisRef="Ezek.28.17">Eze 28:17</reference>).

6. cast abominable filth upon thee-- as infamous harlots used to be treated. gazing stock-- exposed to public ignominy as a warning to others (Eze 28:17).


<hi type="bold">7. all ... that look upon thee--</hi>when thou hast been made "a gazing stock" (<reference osisRef="Nah.3.6">Na 3:6</reference>).

<hi type="bold">shall flee from thee--</hi>as a thing horrible to look upon. Compare "standing afar off," <reference osisRef="Rev.18.10">Re 18:10</reference>.

<hi type="bold">whence shall I seek comforters for thee?--</hi>Compare <reference osisRef="Isa.51.19">Is 51:19</reference>, which Nahum had before his mind.

7. all... that look upon thee-- when thou hast been made "a gazing stock" (Na 3:6). shall flee from thee-- as a thing horrible to look upon. Compare "standing afar off," Re 18:10. whence shall I seek comforters for thee?-- Compare Is 51:19, which Nahum had before his mind.


<hi type="bold">8. populous No--</hi>rather, as Hebrew, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, that is, Amon the Sun; he is represented as a human figure with a ram's head, seated on a chair (<reference osisRef="Jer.46.25">Jr 46:25</reference>; <reference osisRef="Ezek.30.14-Ezek.30.16">Eze 30:14-16</reference>). The blow inflicted on No-ammon, described in <reference osisRef="Nah.3.10">Na 3:10</reference>, was probably by the Assyrian Sargon (see on <reference osisRef="Isa.18.1">Is 18:1</reference>; <reference osisRef="Isa.20.1">Is 20:1</reference>). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction.

<hi type="bold">situate among the rivers--</hi>probably the channels into which the Nile here divides (compare <reference osisRef="Isa.19.6-Isa.19.8">Is 19:6-8</reference>). Thebes lay on both sides of the river. It was famed in Homer's time for its hundred gates [Iliad, 9.381]. Its ruins still describe a circumference of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (<reference osisRef="1Kgs.14.25">1Ki 14:25</reference>; <reference osisRef="2Chr.12.2-2Chr.12.9">2Ch 12:2-9</reference>).

<hi type="bold">whose ... wall was from the sea--</hi>that is, rose up "from the sea." Maurer translates, "whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a sea, from its appearance in the annual flood (<reference osisRef="Isa.19.5">Is 19:5</reference>).

8. populous No-- rather, as Hebrew, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, that is, Amon the Sun; he is represented as a human figure with a ram's head, seated on a chair (Jr 46:25; Eze 30:14-16). The blow inflicted on No-ammon, described in Na 3:10, was probably by the Assyrian Sargon (see on Is 18:1; Is 20:1). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction. situate among the rivers-- probably the channels into which the Nile here divides (compare Is 19:6-8). Thebes lay on both sides of the river. It was famed in Homer's time for its hundred gates [Iliad, 9.381]. Its ruins still describe a circumference of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (1Ki 14:25; 2Ch 12:2-9). whose... wall was from the sea-- that is, rose up "from the sea." Maurer translates, "whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a sea, from its appearance in the annual flood (Is 19:5).


<hi type="bold">9. Ethiopia--</hi>Hebrew, Cush. Ethiopia is thought at this time to have been mistress of Upper Egypt.

<hi type="bold">Egypt--</hi>Lower Egypt.

<hi type="bold">her strength--</hi>her safeguard as an ally.

<hi type="bold">it was infinite--</hi>The resources of these, her allies, were endless.

<hi type="bold">Put--</hi>or Phut (<reference osisRef="Gen.10.6">Ge 10:6</reference>); descended from Ham (<reference osisRef="Ezek.27.10">Eze 27:10</reference>). From a root meaning a bow; as they were famed as archers [Gesenius]. Probably west of Lower Egypt. Josephus [Antiquities, 1:6.2] identifies it with Mauritania (compare <reference osisRef="Jer.46.9">Jr 46:9</reference>, Margin; <reference osisRef="Ezek.38.5">Eze 38:5</reference>).

<hi type="bold">Lubim--</hi>the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt (<reference osisRef="2Chr.12.3">2Ch 12:3</reference>; <reference osisRef="2Chr.16.8">16:8</reference>; <reference osisRef="Acts.2.10">Ac 2:10</reference>). As, however, the Lubim are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libyans. The Lubim were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans.

<hi type="bold">thy--</hi>No's.

<hi type="bold">helpers--</hi>literally, "in thy help," that is, among thy auxiliaries.

9. Ethiopia-- Hebrew, Cush. Ethiopia is thought at this time to have been mistress of Upper Egypt. Egypt-- Lower Egypt. her strength-- her safeguard as an ally. it was infinite-- The resources of these, her allies, were endless. Put-- or Phut (Ge 10:6); descended from Ham (Eze 27:10). From a root meaning a bow; as they were famed as archers [Gesenius]. Probably west of Lower Egypt. Josephus [Antiquities, 1:6.2] identifies it with Mauritania (compare Jr 46:9, Margin; Eze 38:5). Lubim-- the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt (2Ch 12:3; 16:8; Ac 2:10). As, however, the Lubim are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libyans. The Lubim were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans. thy-- No's. helpers-- literally, "in thy help," that is, among thy auxiliaries.


10. Notwithstanding all her might, she was overcome.

<hi type="bold">cast lots for her honourable men--</hi>They divided them among themselves by lot, as slaves (<reference osisRef="Joel.3.3">Joe 3:3</reference>).

10. Notwithstanding all her might, she was overcome. cast lots for her honourable men-- They divided them among themselves by lot, as slaves (Joe 3:3).


<hi type="bold">11. drunken--</hi>made to drink of the cup of Jehovah's wrath (<reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.21">21</reference>; <reference osisRef="Jer.25.15">Jr 25:15</reference>).

<hi type="bold">hid--</hi>covered out of sight: a prediction remarkably verified in the state in which the ruins of Nineveh have been found [G. V. Smith]. But as "hid" precedes "seek strength," &c., it rather refers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hiding-place from the foe" [Calvin]; or, shalt be neglected and slighted by all [Maurer].

<hi type="bold">seek strength because of the enemy--</hi>Thou too, like Thebes (<reference osisRef="Nah.3.9">Na 3:9</reference>), shalt have recourse to other nations for help against thy Medo-Babylonian enemy.

11. drunken-- made to drink of the cup of Jehovah's wrath (Is 51:17, 21; Jr 25:15). hid-- covered out of sight: a prediction remarkably verified in the state in which the ruins of Nineveh have been found [G. V. Smith]. But as "hid" precedes "seek strength," &c., it rather refers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hiding-place from the foe" [Calvin]; or, shalt be neglected and slighted by all [Maurer]. seek strength because of the enemy-- Thou too, like Thebes (Na 3:9), shalt have recourse to other nations for help against thy Medo-Babylonian enemy.


<hi type="bold">12. thy strongholds--</hi>on the borders of Assyria, protecting the approaches to Nineveh: "the gates of thy land" (<reference osisRef="Nah.3.13">Na 3:13</reference>).

<hi type="bold">fig trees with the first ripe figs--</hi>expressing the rapidity and ease of the capture of Nineveh (compare <reference osisRef="Isa.28.4">Is 28:4</reference>; <reference osisRef="Rev.6.13">Re 6:13</reference>).

12. thy strongholds-- on the borders of Assyria, protecting the approaches to Nineveh: "the gates of thy land" (Na 3:13). fig trees with the first ripe figs-- expressing the rapidity and ease of the capture of Nineveh (compare Is 28:4; Re 6:13).


<hi type="bold">13. thy people--</hi>thy soldiers.

<hi type="bold">women--</hi>unable to fight for thee (<reference osisRef="Isa.19.16">Is 19:16</reference>; <reference osisRef="Jer.50.37">Jr 50:37</reference>; <reference osisRef="Jer.51.30">51:30</reference>).

<hi type="bold">gates on thy land--</hi>the fortified passes or entrances to the region of Nineveh (compare <reference osisRef="Jer.15.7">Jr 15:7</reference>). Northeast of Nineveh there were hills affording a natural barrier against an invader; the guarded passes through these are probably "the gates of the land" meant.

<hi type="bold">fire shall devour thy bars--</hi>the "bars" of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians themselves are represented as setting fire to the gates of a city [Bonomi, Nineveh, pp. 194, 197].

13. thy people-- thy soldiers. women-- unable to fight for thee (Is 19:16; Jr 50:37; 51:30). gates on thy land-- the fortified passes or entrances to the region of Nineveh (compare Jr 15:7). Northeast of Nineveh there were hills affording a natural barrier against an invader; the guarded passes through these are probably "the gates of the land" meant. fire shall devour thy bars-- the "bars" of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians themselves are represented as setting fire to the gates of a city [Bonomi, Nineveh, pp. 194, 197].


14. Ironical exhortation to Nineveh to defend herself.

<hi type="bold">Draw ... waters--</hi>so as not to be without water for drinking, in the event of being cut off by the besiegers from the fountains.

<hi type="bold">make strong the brick-kiln--</hi>or "repair" [Maurer]; so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe.

14. Ironical exhortation to Nineveh to defend herself. Draw... waters-- so as not to be without water for drinking, in the event of being cut off by the besiegers from the fountains. make strong the brick-kiln-- or "repair" [Maurer]; so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe.


<hi type="bold">15. There--</hi>in the very scene of thy great preparations for defense; and where thou now art so secure.

<hi type="bold">fire--</hi>even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining.

<hi type="bold">cankerworm--</hi>"the licking locust" [Henderson].

<hi type="bold">make thyself many as the locusts--</hi>"the swarming locusts" [Henderson]; that is, however "many" be thy forces, like those of "the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the "licking locust" licks up all before it.

15. There-- in the very scene of thy great preparations for defense; and where thou now art so secure. fire-- even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining. cankerworm-- "the licking locust" [Henderson]. make thyself many as the locusts-- "the swarming locusts" [Henderson]; that is, however "many" be thy forces, like those of "the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the "licking locust" licks up all before it.


<hi type="bold">16. multiplied thy merchants--</hi>(<reference osisRef="Ezek.27.23">Eze 27:23</reference>, <reference osisRef="Ezek.27.24">24</reference>). Nineveh, by large canals, had easy access to Babylon; and it was one of the great routes for the people of the west and northwest to that city; lying on the Tigris it had access to the sea. The Phoenicians carried its wares everywhere. Hence its merchandise is so much spoken of.

<hi type="bold">the cankerworm spoileth, and fleeth away--</hi>that is, spoiled thy merchants. The "cankerworm," or licking locust, answers to the Medo-Babylonian invaders of Nineveh [G. V. Smith]. Calvin explains less probably, "Thy merchants spoiled many regions; but the same shall befall them as befalls locusts, they in a moment shall be scattered and flee away." Maurer, somewhat similarly, "The licking locust puts off (the envelope in which his wings had been folded), and teeth away" (<reference osisRef="Nah.2.9">Na 2:9</reference>; compare <reference osisRef="Joel.1.4">Joe 1:4</reference>). The Hebrew has ten different names for the locust, so destructive was it.

16. multiplied thy merchants-- (Eze 27:23, 24). Nineveh, by large canals, had easy access to Babylon; and it was one of the great routes for the people of the west and northwest to that city; lying on the Tigris it had access to the sea. The Phoenicians carried its wares everywhere. Hence its merchandise is so much spoken of. the cankerworm spoileth, and fleeth away-- that is, spoiled thy merchants. The "cankerworm," or licking locust, answers to the Medo-Babylonian invaders of Nineveh [G. V. Smith]. Calvin explains less probably, "Thy merchants spoiled many regions; but the same shall befall them as befalls locusts, they in a moment shall be scattered and flee away." Maurer, somewhat similarly, "The licking locust puts off (the envelope in which his wings had been folded), and teeth away" (Na 2:9; compare Joe 1:4). The Hebrew has ten different names for the locust, so destructive was it.


<hi type="bold">17. Thy crowned--</hi>Thy princes (<reference osisRef="Rev.9.7">Re 9:7</reference>). The king's nobles and officers wore the tiara, as well as the king; hence they are called here "thy crowned ones."

<hi type="bold">as the locusts--</hi>as many as the swarming locusts.

<hi type="bold">thy captains--</hi>Tiphsar, an Assyrian word; found also in <reference osisRef="Jer.51.27">Jr 51:27</reference>, meaning satraps [Michaelis]; or rather, "military leaders" [Maurer]. The last syllable, sar means a "prince," and is found in Belshaz-zar, Nabopolas-sar, Nebuchadnez-zar.

<hi type="bold">as the great grasshoppers--</hi>literally, "as the locust of locusts," that is, the largest locust. Maurer translates, "as many as locusts upon locusts," that is, swarms of locusts. Hebrew idiom favors English Version.

<hi type="bold">in the hedges in the cold--</hi>Cold deprives the locust of the power of flight; so they alight in cold weather and at night, but when warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behind (compare Pliny, Natural History, 11.29).

17. Thy crowned-- Thy princes (Re 9:7). The king's nobles and officers wore the tiara, as well as the king; hence they are called here "thy crowned ones." as the locusts-- as many as the swarming locusts. thy captains-- Tiphsar, an Assyrian word; found also in Jr 51:27, meaning satraps [Michaelis]; or rather, "military leaders" [Maurer]. The last syllable, sar means a "prince," and is found in Belshaz-zar, Nabopolas-sar, Nebuchadnez-zar. as the great grasshoppers-- literally, "as the locust of locusts," that is, the largest locust. Maurer translates, "as many as locusts upon locusts," that is, swarms of locusts. Hebrew idiom favors English Version. in the hedges in the cold-- Cold deprives the locust of the power of flight; so they alight in cold weather and at night, but when warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behind (compare Pliny, Natural History, 11.29).


<hi type="bold">18. Thy shepherds--</hi>that is, Thy leaders.

<hi type="bold">slumber--</hi>are carelessly secure [Maurer]. Rather, "lie in death's sleep, having been slain" [Jerome] (<reference osisRef="Exod.15.16">Ex 15:16</reference>; <reference osisRef="Ps.76.6">Psa 76:6</reference>).

<hi type="bold">shall dwell in the dust--</hi>(<reference osisRef="Ps.7.5">Psa 7:5</reference>; <reference osisRef="Ps.94.17">94:17</reference>).

<hi type="bold">thy people is scattered--</hi>the necessary consequence of their leaders being laid low (<reference osisRef="1Kgs.22.17">1Ki 22:17</reference>).

18. Thy shepherds-- that is, Thy leaders. slumber-- are carelessly secure [Maurer]. Rather, "lie in death's sleep, having been slain" [Jerome] (Ex 15:16; Psa 76:6). shall dwell in the dust-- (Psa 7:5; 94:17). thy people is scattered-- the necessary consequence of their leaders being laid low (1Ki 22:17).


<hi type="bold">19. bruit--</hi>the report.

<hi type="bold">clap the hands--</hi>with joy at thy fall. The sole descendants of the ancient Assyrians and Babylonians in the whole country are the Nestorian Christians, who speak a Chaldean language [Layard].

<hi type="bold">upon whom hath not thy wickedness passed continually?--</hi>implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration. <chapter eID="Nah.3"/>

19. bruit-- the report. clap the hands-- with joy at thy fall. The sole descendants of the ancient Assyrians and Babylonians in the whole country are the Nestorian Christians, who speak a Chaldean language [Layard]. upon whom hath not thy wickedness passed continually?-- implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration.


<milestone n="THE BOOK OF HABAKKUK" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF HABAKKUK</title>

THE BOOK OF HABAKKUK


<title type="x-IS">INTRODUCTION</title>
 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 <reference osisRef="Hab.3.19">Ha 3:19</reference> 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. (<reference osisRef="2Kgs.24.1">2Ki 24:1</reference>; <reference osisRef="2Chr.36.6">2Ch 36:6</reference>; <reference osisRef="Jer.46.2">Jr 46:2</reference>; <reference osisRef="Jer.36.9">36:9</reference>). And Habakkuk (<reference osisRef="Hab.1.5">Ha 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>, &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. <reference osisRef="Hab.3.16">Ha 3:16</reference> 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 <reference osisRef="Hab.3.19">Ha 3:19</reference>, with <reference osisRef="Ps.18.33">Psa 18:33</reference>; <reference osisRef="Hab.2.6">Ha 2:6</reference>, with <reference osisRef="Isa.14.4">Is 14:4</reference>; <reference osisRef="Hab.2.14">Ha 2:14</reference>, with <reference osisRef="Isa.11.9">Is 11:9</reference>).

 The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, <reference osisRef="Rom.1.17">Ro 1:17</reference> quotes <reference osisRef="Hab.2.4">Ha 2:4</reference> (though not naming him); compare also <reference osisRef="Gal.3.11">Ga 3:11</reference>; <reference osisRef="Heb.10.38">He 10:38</reference>. <reference osisRef="Acts.13.40">Ac 13:40</reference>, <reference osisRef="Acts.13.41">41</reference> quotes <reference osisRef="Hab.1.5">Ha 1:5</reference>. One or two Hebrew words peculiar to Habakkuk occur (<reference osisRef="Hab.1.9">Ha 1:9</reference>; <reference osisRef="2Cor.6.16">2:6, 16</reference>).
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Hab.1.1-Hab.1.17">Ha 1:1-17</reference>. 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.</title>

<hi type="bold">1. burden--</hi>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.


<hi type="bold">2-3. violence ... Why dost thou show me iniquity?--</hi>Similar language is used of the Chaldeans (<reference osisRef="Hab.1.9">Ha 1:9</reference>, <reference osisRef="1Cor.1.13">13</reference>), 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 (<reference osisRef="Prov.1.31">Pr 1:31</reference>). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (<reference osisRef="Jer.22.3">Jr 22:3</reference>, <reference osisRef="Jer.22.13-Jer.22.17">13-17</reference>). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (<reference osisRef="Hab.1.6">Ha 1:6</reference>, <reference osisRef="1Cor.10.11">10, 11</reference>, <reference osisRef="1Cor.10.17">17</reference>). Compare Jeremiah's expostulation with Jehovah, <reference osisRef="Jer.12.1">Jr 12:1</reference>; <reference osisRef="Jer.20.8">20:8</reference>; and <reference osisRef="Job.19.7">Job 19:7</reference>, <reference osisRef="Job.19.8">8</reference>.

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.


<hi type="bold">4. Therefore--</hi>because Thou dost suffer such crimes to go unpunished.

<hi type="bold">law is slacked--</hi>is chilled. It has no authority and secures no respect.

<hi type="bold">judgment--</hi>justice.

<hi type="bold">wrong judgment proceedeth--</hi>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.


<hi type="bold">5. Behold ... marvellously ... a work--</hi>(Compare <reference osisRef="Isa.29.14">Is 29:14</reference>). Quoted by Paul (<reference osisRef="Acts.13.41">Ac 13:41</reference>).

<hi type="bold">among the heathen--</hi>In <reference osisRef="Acts.13.41">Ac 13:41</reference>, "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 <reference osisRef="Acts.13.41">Ac 13:41</reference>, 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.

<hi type="bold">ye will not believe, though it be told you--</hi>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.


<hi type="bold">6. I raise up--</hi>not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on <reference osisRef="Isa.23.13">Is 23:13</reference>), 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 (<reference osisRef="2Chr.36.6">2Ch 36:6</reference>). The Hebrew is future, "I will raise up."

<hi type="bold">bitter--</hi>that is, cruel (<reference osisRef="Jer.50.42">Jr 50:42</reference>; compare <reference osisRef="Judg.18.25">Jud 18:25</reference>, Margin; <reference osisRef="2Sam.17.8">2Sa 17:8</reference>).

<hi type="bold">hasty--</hi>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."


<hi type="bold">7. their judgment and ... dignity ... proceed of themselves--</hi>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.


<hi type="bold">8. swifter than the leopards--</hi>Oppian [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."

<hi type="bold">more fierce--</hi>rather, "more keen"; literally, "sharp."

<hi type="bold">evening wolves--</hi>wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (<reference osisRef="Jer.5.6">Jr 5:6</reference>; <reference osisRef="Zeph.3.3">Zep 3:3</reference>; compare <reference osisRef="Gen.49.27">Ge 49:27</reference>). Hence "twilight" is termed in Arabic and Persian "the wolf's tail"; and in French, entre chien et loup.

<hi type="bold">spread themselves--</hi>proudly; as in <reference osisRef="Jer.50.11">Jr 50:11</reference>, and Mal 4:2, it implies strength and vigor. So also the Arabic cognate word [Maurer].

<hi type="bold">their horsemen ... come from far--</hi>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.


<hi type="bold">9. all for violence--</hi>The sole object of all is not to establish just rights, but to get all they can by violence.

<hi type="bold">their faces shall sup up as the east wind--</hi>that is, they shall, as it were, swallow up all before them; so the horse in <reference osisRef="Job.39.24">Job 39:24</reference> 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."

<hi type="bold">as the east wind--</hi>the simoon, which spreads devastation wherever it passes (<reference osisRef="Isa.27.8">Is 27:8</reference>). 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.


<hi type="bold">10. scoff at ... kings--</hi>as unable to resist them.

<hi type="bold">they shall heap dust, and take it--</hi>"they shall heap" earth mounds outside, and so "take every stronghold" (compare <reference osisRef="2Sam.20.15">2Sa 20:15</reference>; <reference osisRef="2Kgs.19.32">2Ki 19:32</reference>) [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].


<hi type="bold">11. Then--</hi>when elated by his successes.

<hi type="bold">shall his mind change--</hi>He shall lose whatever of reason or moderation ever was in him, with pride.

<hi type="bold">he shall pass over--</hi>all bounds and restraints: his pride preparing the sure way for his destruction (<reference osisRef="Prov.16.18">Pr 16:18</reference>). 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 <reference osisRef="Dan.4.16">Da 4:16</reference>; <reference osisRef="Dan.4.30">Da 4:30</reference>, <reference osisRef="Dan.4.31">31</reference>; <reference osisRef="Dan.4.33">Da 4:33</reference>, <reference osisRef="Dan.4.34">34</reference>). An undesigned coincidence between the two sacred books written independently.

<hi type="bold">imputing this his power unto his god--</hi>(<reference osisRef="Dan.5.4">Da 5:4</reference>). 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 <reference osisRef="Hab.1.16">Ha 1:16</reference>, and <reference osisRef="Dan.3.1-Dan.3.30">Da 3:1-30</reference>). So Maurer, "He shall offend as one to whom his power is his god" (<reference osisRef="Job.12.6">Job 12:6</reference>; see on <reference osisRef="Mic.2.1">Mi 2:1</reference>).

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).


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."

<hi type="bold">my God, mine Holy One--</hi>Habakkuk speaks in the name of his people. God was "the Holy One of Israel," against whom the Chaldean was setting up himself (<reference osisRef="Isa.37.23">Is 37:23</reference>).

<hi type="bold">we shall not die--</hi>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."

<hi type="bold">thou hast ordained them for judgment--</hi>that is, to execute Thy judgments.

<hi type="bold">for correction--</hi>to chastise transgressors (<reference osisRef="Isa.10.5-Isa.10.7">Is 10:5-7</reference>). But not that they may deify their own power (<reference osisRef="Hab.1.11">Ha 1:11</reference>, 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 (<reference osisRef="Deut.32.4">De 32:4</reference>). However the world is shaken, or man's faith wavers, God remains unshaken as the Rock of Ages (<reference osisRef="Isa.26.4">Is 26:4</reference>, 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).


<hi type="bold">13. purer ... than to behold evil--</hi>without being displeased at it.

<hi type="bold">canst not look on iniquity--</hi>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.

<hi type="bold">them that deal treacherously--</hi>the Chaldeans, once allies of the Jews, but now their violent oppressors. Compare "treacherous dealers," (<reference osisRef="Isa.21.2">Is 21:2</reference>; <reference osisRef="Isa.24.16">24:16</reference>). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (<reference osisRef="Ps.73.11-Ps.73.17">Psa 73:11-17</reference>).

<hi type="bold">devoureth the man that is more righteous--</hi>The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare <reference osisRef="Ezek.16.51">Eze 16:51</reference>, <reference osisRef="Ezek.16.52">52</reference>).

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).


<hi type="bold">14. And--</hi>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 (<reference osisRef="Hab.1.15-Hab.1.17">Ha 1:15-17</reference>).

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).


<hi type="bold">15. they take up all of them--</hi>all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.

<hi type="bold">with the angle--</hi>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.

<hi type="bold">therefore--</hi>because of their successes.

<hi type="bold">they rejoice--</hi>They glory in their crimes because attended with success (compare <reference osisRef="Hab.1.11">Ha 1:11</reference>).

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).


<hi type="bold">16. sacrifice unto their net--</hi>that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare <reference osisRef="Hab.1.11">Ha 1:11</reference>, Maurer's interpretation. They idolize themselves for their own cleverness and might (<reference osisRef="Deut.8.17">De 8:17</reference>; <reference osisRef="Isa.10.13">Is 10:13</reference>; <reference osisRef="Isa.37.24">37:24</reference>, <reference osisRef="Isa.37.25">25</reference>).

<hi type="bold">by them--</hi>by their net and dragnet.

<hi type="bold">their portion--</hi>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.


<hi type="bold">17. Shall they ... empty their net?--</hi>Shall they be allowed without interruption to enjoy the fruits of their violence?

<hi type="bold">therefore--</hi>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. <chapter eID="Hab.1"/>

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.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Hab.2.1-Hab.2.20">Ha 2:1-20</reference>. The Prophet, Waiting Earnestly for an Answer to His Complaints (First Chapter), Receives a Revelation, Which Is to Be Fulfilled, Not Immediately, Yet in Due Time, and Is Therefore to Be Waited for in Faith: The Chaldeans Shall Be Punished for Their Cruel Rapacity, nor Can Their False GodS Avert the Judgment of Jehovah, the Only True God.</title>

<hi type="bold">1. stand upon ... watch--</hi>that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (<reference osisRef="Isa.21.8">Is 21:8</reference>, <reference osisRef="Isa.21.11">11</reference>; <reference osisRef="Jer.6.17">Jr 6:17</reference>; <reference osisRef="Ezek.3.17">Eze 3:17</reference>; <reference osisRef="Ezek.33.2">33:2</reference>, <reference osisRef="Ezek.33.3">3</reference>; compare <reference osisRef="Ps.5.3">Psa 5:3</reference>; <reference osisRef="Ps.85.8">85:8</reference>). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand upon ... watch ... set me upon ... tower ... watch to see" implies persevering fixity of attention.

<hi type="bold">what he will say unto me--</hi>in answer to my complaints (<reference osisRef="Hab.1.13">Ha 1:13</reference>). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences.

<hi type="bold">what I shall answer when I am reproved--</hi>what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. Maurer translates, "What I am to answer in respect to my complaint against Jehovah" (<reference osisRef="Hab.1.12-Hab.1.17">Ha 1:12-17</reference>).

CHAPTER 2 Ha 2:1-20. The Prophet, Waiting Earnestly for an Answer to His Complaints (First Chapter), Receives a Revelation, Which Is to Be Fulfilled, Not Immediately, Yet in Due Time, and Is Therefore to Be Waited for in Faith: The Chaldeans Shall Be Punished for Their Cruel Rapacity, nor Can Their False GodS Avert the Judgment of Jehovah, the Only True God. 1. stand upon... watch-- that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (Is 21:8, 11; Jr 6:17; Eze 3:17; 33:2, 3; compare Psa 5:3; 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand upon... watch... set me upon... tower... watch to see" implies persevering fixity of attention. what he will say unto me-- in answer to my complaints (Ha 1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences. what I shall answer when I am reproved-- what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. Maurer translates, "What I am to answer in respect to my complaint against Jehovah" (Ha 1:12-17).


<hi type="bold">2. Write the vision--</hi>which I am about to reveal to thee.

<hi type="bold">make it plain--</hi>(<reference osisRef="Deut.27.8">De 27:8</reference>). In large legible characters.

<hi type="bold">upon tables--</hi>boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets' own houses, or at the temple, that those who passed might read them. Compare <reference osisRef="Luke.1.63">Lu 1:63</reference>, "writing table," that is, tablet.

<hi type="bold">that he may run that readeth it--</hi>commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, "that he that runneth may read it." The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare <reference osisRef="Dan.12.4">Da 12:4</reference>, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, <reference osisRef="Rev.22.17">Re 22:17</reference>, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (<reference osisRef="Jer.23.21">Jr 23:21</reference>); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [Henderson]. Grotius, Ludovicus De Dieu, and Maurer interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.

2. Write the vision-- which I am about to reveal to thee. make it plain-- (De 27:8). In large legible characters. upon tables-- boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets' own houses, or at the temple, that those who passed might read them. Compare Lu 1:63, "writing table," that is, tablet. that he may run that readeth it-- commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, "that he that runneth may read it." The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare Da 12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, Re 22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (Jr 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [Henderson]. Grotius, Ludovicus De Dieu, and Maurer interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.


<hi type="bold">3. for--</hi>assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.

<hi type="bold">the vision is yet for an appointed time--</hi>(<reference osisRef="Dan.10.14">Da 10:14</reference>; <reference osisRef="Dan.11.27">11:27</reference>, <reference osisRef="Dan.11.35">35</reference>). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (<reference osisRef="Lam.3.26">La 3:26</reference>).

<hi type="bold">at the end it shall speak--</hi>Maurer translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in <reference osisRef="Prov.12.17">Pr 12:17</reference>. Literally, "breathe out words," "break forth as a blast."

<hi type="bold">though it tarry, wait for it--</hi>(<reference osisRef="Gen.49.18">Ge 49:18</reference>).

3. for-- assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future. the vision is yet for an appointed time-- (Da 10:14; 11:27, 35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (La 3:26). at the end it shall speak-- Maurer translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pr 12:17. Literally, "breathe out words," "break forth as a blast." though it tarry, wait for it-- (Ge 49:18).


<hi type="bold">4. his soul which is lifted up--</hi>the Chaldean's [Maurer]. The unbelieving Jew's [Henderson].

<hi type="bold">is not upright in him--</hi>that is, is not accounted upright in God's sight; in antithesis to "shall live." So <reference osisRef="Heb.10.38">He 10:38</reference>, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him."

<hi type="bold">the just shall live by his faith--</hi>the Jewish nation, as opposed to the unbelieving Chaldean (compare <reference osisRef="Hab.2.5">Ha 2:5</reference>, &c.; <reference osisRef="Hab.1.6">Ha 1:6</reference>, &c.; <reference osisRef="Hab.1.13">Ha 1:13</reference>) [Maurer]. Henderson's view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare <reference osisRef="Rom.1.17">Ro 1:17</reference>; <reference osisRef="Gal.3.11">Ga 3:11</reference>). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as <reference osisRef="Heb.10.38">He 10:38</reference> expresses it. The sense, in Maurer's view, which accords better with the context (<reference osisRef="Hab.2.5">Ha 2:5</reference>, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (<reference osisRef="Hab.1.11">Ha 1:11</reference>, <reference osisRef="1Cor.1.16">16</reference>), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (<reference osisRef="Heb.10.38">He 10:38</reference>), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce Bengel to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.

4. his soul which is lifted up-- the Chaldean's [Maurer]. The unbelieving Jew's [Henderson]. is not upright in him-- that is, is not accounted upright in God's sight; in antithesis to "shall live." So He 10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him." the just shall live by his faith-- the Jewish nation, as opposed to the unbelieving Chaldean (compare Ha 2:5, &c.; Ha 1:6, &c.; Ha 1:13) [Maurer]. Henderson's view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Ro 1:17; Ga 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as He 10:38 expresses it. The sense, in Maurer's view, which accords better with the context (Ha 2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (Ha 1:11, 16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (He 10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce Bengel to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.


<hi type="bold">5. Yea also, because--</hi>additional reason why the Jews may look for God punishing their Chaldean foe, namely, because ... he is

<hi type="bold">a proud man--</hi>rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare <reference osisRef="Dan.5.1-Dan.5.31">Da 5:1-31</reference>, and Curtius [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (<reference osisRef="Dan.5.2-Dan.4.30">Da 5:2-4, 30</reference>; compare <reference osisRef="Prov.20.1">Pr 20:1</reference>; <reference osisRef="Prov.30.9">30:9</reference>; <reference osisRef="Prov.31.5">31:5</reference>).

<hi type="bold">enlargeth his desire as hell--</hi>the grave, or the unseen world, which is "never full" (<reference osisRef="Prov.27.20">Pr 27:20</reference>; <reference osisRef="Prov.30.16">30:16</reference>; <reference osisRef="Isa.5.14">Is 5:14</reference>). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.

5. Yea also, because-- additional reason why the Jews may look for God punishing their Chaldean foe, namely, because... he is a proud man-- rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare Da 5:1-31, and Curtius [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (Da 5:2-4, 30; compare Pr 20:1; 30:9; 31:5). enlargeth his desire as hell-- the grave, or the unseen world, which is "never full" (Pr 27:20; 30:16; Is 5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.


<hi type="bold">6. Shall not all these--</hi>the "nations" and "peoples" (<reference osisRef="Hab.2.5">Ha 2:5</reference>) "heaped unto him" by the Chaldean.

<hi type="bold">take up a parable--</hi>a derisive song. Habakkuk follows Isaiah (<reference osisRef="Isa.14.4">Is 14:4</reference>) and Micah (<reference osisRef="Mic.2.4">Mi 2:4</reference>) in the phraseology.

<hi type="bold">against him--</hi>when dislodged from his former eminence.

<hi type="bold">Woe--</hi>The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."

<hi type="bold">how long?--</hi>how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [Maurer]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [Menander]. Calvin makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.

<hi type="bold">ladeth himself with thick clay--</hi>namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. Lee and Fuller translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (<reference osisRef="Deut.24.10-Deut.24.13">De 24:10-13</reference>). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.

6. Shall not all these-- the "nations" and "peoples" (Ha 2:5) "heaped unto him" by the Chaldean. take up a parable-- a derisive song. Habakkuk follows Isaiah (Is 14:4) and Micah (Mi 2:4) in the phraseology. against him-- when dislodged from his former eminence. Woe-- The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but." how long?-- how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [Maurer]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [Menander]. Calvin makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away. ladeth himself with thick clay-- namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. Lee and Fuller translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (De 24:10-13). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.


<hi type="bold">7. suddenly--</hi>the answer to the question, "How long?" (<reference osisRef="Hab.2.6">Ha 2:6</reference>).

<hi type="bold">bite--</hi>often used of usury; so favoring Lee's rendering (<reference osisRef="Hab.2.6">Ha 2:6</reference>). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.

7. suddenly-- the answer to the question, "How long?" (Ha 2:6). bite-- often used of usury; so favoring Lee's rendering (Ha 2:6). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.


<hi type="bold">8. the remnant of the people--</hi>Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.

<hi type="bold">the violence of the land ... city--</hi>that is, on account of thy violent oppression of the lands and cities of the earth [Grotius] (compare <reference osisRef="Hab.2.5">Ha 2:5</reference>, <reference osisRef="2Cor.6.12">6, 12</reference>). The same phrase occurs in <reference osisRef="Hab.2.17">Ha 2:17</reference>, where the "land" and "city" are Judea and Jerusalem.

8. the remnant of the people-- Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee. the violence of the land... city-- that is, on account of thy violent oppression of the lands and cities of the earth [Grotius] (compare Ha 2:5, 6, 12). The same phrase occurs in Ha 2:17, where the "land" and "city" are Judea and Jerusalem.


<hi type="bold">9. coveteth an evil covetousness--</hi>that is, a covetousness so surpassingly evil as to be fatal to himself.

<hi type="bold">to his house--</hi>greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (<reference osisRef="Jer.22.13">Jr 22:13</reference>) shall be the cause of the Chaldean's own destruction.

<hi type="bold">set his nest on high--</hi>(<reference osisRef="Num.24.21">Nu 24:21</reference>; <reference osisRef="Jer.49.16">Jr 49:16</reference>; Ob 4). The image is from an eagle (<reference osisRef="Job.39.27">Job 39:27</reference>). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (<reference osisRef="Gen.11.4">Ge 11:4</reference>).

9. coveteth an evil covetousness-- that is, a covetousness so surpassingly evil as to be fatal to himself. to his house-- greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (Jr 22:13) shall be the cause of the Chaldean's own destruction. set his nest on high-- (Nu 24:21; Jr 49:16; Ob 4). The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (Ge 11:4).


<hi type="bold">10. Thou hast consulted shame ... by cutting off many--</hi>Maurer, more literally, "Thou hast consulted shame ... to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house.

<hi type="bold">sinned against thy soul--</hi>that is, against thyself; thou art the guilty cause of thine own ruin (<reference osisRef="Prov.8.36">Pr 8:36</reference>; <reference osisRef="Prov.20.2">20:2</reference>). They who wrong their neighbors, do much greater wrong to their own souls.

10. Thou hast consulted shame... by cutting off many-- Maurer, more literally, "Thou hast consulted shame... to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house. sinned against thy soul-- that is, against thyself; thou art the guilty cause of thine own ruin (Pr 8:36; 20:2). They who wrong their neighbors, do much greater wrong to their own souls.


<hi type="bold">11. stone ... cry out--</hi>personification. The very stones of thy palace built by rapine shall testify against thee (<reference osisRef="Luke.19.40">Lu 19:40</reference>).

<hi type="bold">the beam out of the timber--</hi>the crossbeam or main rafter connecting the timbers in the walls.

<hi type="bold">shall answer it--</hi>namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.

11. stone... cry out-- personification. The very stones of thy palace built by rapine shall testify against thee (Lu 19:40). the beam out of the timber-- the crossbeam or main rafter connecting the timbers in the walls. shall answer it-- namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.


<hi type="bold">12. buildeth a town with blood--</hi>namely, Babylon rebuilt and enlarged by blood-bought spoils (compare <reference osisRef="Dan.4.30">Da 4:30</reference>).

12. buildeth a town with blood-- namely, Babylon rebuilt and enlarged by blood-bought spoils (compare Da 4:30).


<hi type="bold">13. is it not of the Lord of hosts--</hi>Jehovah, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [Calvin].

<hi type="bold">people ... labour in the ... fire ... weary themselves for ... vanity--</hi>The Chaldeans labor at what is to be food for the fire, namely, their city and fortresses which shall be burnt. <reference osisRef="Jer.51.58">Jr 51:58</reference> adopts the same phraseology to express the vanity of the Chaldean's labor on Babylon, as doomed to the flames.

13. is it not of the Lord of hosts-- Jehovah, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [Calvin]. people... labour in the... fire... weary themselves for... vanity-- The Chaldeans labor at what is to be food for the fire, namely, their city and fortresses which shall be burnt. Jr 51:58 adopts the same phraseology to express the vanity of the Chaldean's labor on Babylon, as doomed to the flames.


14. Adapted from <reference osisRef="Isa.11.9">Is 11:9</reference>. Here the sense is, "The Jews shall be restored and the temple rebuilt, so that God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction of all their foes.

<hi type="bold">waters cover the sea--</hi>namely, the bottom of the sea; the sea-bed.

14. Adapted from Is 11:9. Here the sense is, "The Jews shall be restored and the temple rebuilt, so that God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction of all their foes. waters cover the sea-- namely, the bottom of the sea; the sea-bed.


<hi type="bold">15. giveth ... neighbour drink ... puttest ... bottle to him--</hi>literally, "skin," as the Easterns use "bottles" of skin for wine. Maurer, from a different Hebrew root, translates, "that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to be "drunken" thyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of intoxication), allured neighboring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (compare <reference osisRef="Isa.51.17">Is 51:17</reference>; Ob 16). An appropriate image of Babylon, which at last fell during a drunken revel (<reference osisRef="Dan.5.1-Dan.5.31">Da 5:1-31</reference>).

<hi type="bold">that thou mayest look on their nakedness!--</hi>with light, like Ham of old (<reference osisRef="Gen.9.22">Ge 9:22</reference>).

15. giveth... neighbour drink... puttest... bottle to him-- literally, "skin," as the Easterns use "bottles" of skin for wine. Maurer, from a different Hebrew root, translates, "that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to be "drunken" thyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of intoxication), allured neighboring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (compare Is 51:17; Ob 16). An appropriate image of Babylon, which at last fell during a drunken revel (Da 5:1-31). that thou mayest look on their nakedness!-- with light, like Ham of old (Ge 9:22).


<hi type="bold">16. art filled--</hi>now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame."

<hi type="bold">shame for glory--</hi>instead of thy former glory (<reference osisRef="Hos.4.7">Ho 4:7</reference>).

<hi type="bold">drink thou also--</hi>The cup of sorrow is now in thy turn to pass to thee (<reference osisRef="Jer.25.15-Jer.25.17">Jr 25:15-17</reference>; <reference osisRef="Lam.4.21">La 4:21</reference>).

<hi type="bold">thy foreskin--</hi>expressing in Hebrew feeling the most utter contempt. So of Goliath (<reference osisRef="1Sam.17.36">1Sa 17:36</reference>). It is not merely thy "nakedness," as in <reference osisRef="Hab.2.15">Ha 2:15</reference>, that shall be "uncovered," but the foreskin, the badge of thy being an uncircumcised alien from God. The same shall be done to thee, as thou didst to others, and worse.

<hi type="bold">cup ... shall be turned unto thee--</hi>literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [Grotius].

<hi type="bold">shameful spewing--</hi>that is, vomiting; namely, that of the king of Babylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (<reference osisRef="Jer.25.27">Jr 25:27</reference>). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in the face of the Babylonian king.

16. art filled-- now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame." shame for glory-- instead of thy former glory (Ho 4:7). drink thou also-- The cup of sorrow is now in thy turn to pass to thee (Jr 25:15-17; La 4:21). thy foreskin-- expressing in Hebrew feeling the most utter contempt. So of Goliath (1Sa 17:36). It is not merely thy "nakedness," as in Ha 2:15, that shall be "uncovered," but the foreskin, the badge of thy being an uncircumcised alien from God. The same shall be done to thee, as thou didst to others, and worse. cup... shall be turned unto thee-- literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [Grotius]. shameful spewing-- that is, vomiting; namely, that of the king of Babylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (Jr 25:27). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in the face of the Babylonian king.


<hi type="bold">17. the violence of Lebanon--</hi>thy "violence" against "Lebanon," that is, Jerusalem (<reference osisRef="Isa.37.24">Is 37:24</reference>; <reference osisRef="Jer.22.23">Jr 22:23</reference>; <reference osisRef="Ezek.17.3">Eze 17:3</reference>, <reference osisRef="Ezek.17.12">12</reference>; for Lebanon's cedars were used in building the temple and houses of Jerusalem; and its beauty made it a fit type of the metropolis), shall fall on thine own head.

<hi type="bold">cover--</hi>that is, completely overwhelm.

<hi type="bold">the spoil of beasts, which made them afraid--</hi>Maurer explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make THEE afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself--revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty.

<hi type="bold">because of men's blood--</hi>shed by thee; repeated from <reference osisRef="Hab.2.8">Ha 2:8</reference>. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in <reference osisRef="Hab.2.8">Ha 2:8</reference>.

<hi type="bold">the violence of the land, &c.--</hi>that is, inflicted on the land by thee.

17. the violence of Lebanon-- thy "violence" against "Lebanon," that is, Jerusalem (Is 37:24; Jr 22:23; Eze 17:3, 12; for Lebanon's cedars were used in building the temple and houses of Jerusalem; and its beauty made it a fit type of the metropolis), shall fall on thine own head. cover-- that is, completely overwhelm. the spoil of beasts, which made them afraid-- Maurer explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make THEE afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself--revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty. because of men's blood-- shed by thee; repeated from Ha 2:8. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in Ha 2:8. the violence of the land, &c.-- that is, inflicted on the land by thee.


18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (<reference osisRef="Hab.2.19">Ha 2:19</reference>), which, as the former four, begins with "Woe."

<hi type="bold">teacher of lies--</hi>its priests and prophets uttering lying oracles, as if from it.

<hi type="bold">make dumb idols--</hi>Though men can "make" idols, they cannot make them speak.

18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (Ha 2:19), which, as the former four, begins with "Woe." teacher of lies-- its priests and prophets uttering lying oracles, as if from it. make dumb idols-- Though men can "make" idols, they cannot make them speak.


<hi type="bold">19. Awake--</hi>Arise to my help.

<hi type="bold">it shall teach!--</hi>rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [Maurer]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [Calvin]. Compare "they are their own witnesses" (<reference osisRef="Isa.44.9">Is 44:9</reference>).

<hi type="bold">Behold--</hi>The Hebrew is nominative, "There it is" [Henderson].

<hi type="bold">it is laid over with gold ... no breath ... in the midst--</hi>Outside it has some splendor, within none.

19. Awake-- Arise to my help. it shall teach!-- rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [Maurer]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [Calvin]. Compare "they are their own witnesses" (Is 44:9). Behold-- The Hebrew is nominative, "There it is" [Henderson]. it is laid over with gold... no breath... in the midst-- Outside it has some splendor, within none.


<hi type="bold">20. But the Lord--</hi>Jehovah; in striking contrast with the idols.

<hi type="bold">in his holy temple--</hi>"His place" (<reference osisRef="Isa.26.21">Is 26:21</reference>); heaven (<reference osisRef="Ps.11.4">Psa 11:4</reference>; <reference osisRef="Jonah.2.7">Jon 2:7</reference>; <reference osisRef="Mic.1.2">Mi 1:2</reference>). The temple at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns in heaven and fills heaven, and thence succors His people.

<hi type="bold">keep silence--</hi>in token of reverent submission and subjection to His judgments (<reference osisRef="Job.40.4">Job 40:4</reference>; <reference osisRef="Ps.76.8">Psa 76:8</reference>; <reference osisRef="Zeph.1.7">Zep 1:7</reference>; <reference osisRef="Zech.2.13">Zec 2:13</reference>). <chapter eID="Hab.2"/>

20. But the Lord-- Jehovah; in striking contrast with the idols. in his holy temple-- "His place" (Is 26:21); heaven (Psa 11:4; Jon 2:7; Mi 1:2). The temple at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns in heaven and fills heaven, and thence succors His people. keep silence-- in token of reverent submission and subjection to His judgments (Job 40:4; Psa 76:8; Zep 1:7; Zec 2:13).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Hab.3.1-Hab.3.19">Ha 3:1-19</reference>. Habakkuk's Prayer to God: God's Glorious Revelation of Himself at Sinai and at Gibeon, a Pledge of His Interposing Again in Behalf of Israel against Babylon, and All Other Foes; Hence the Prophet's Confidence Amid Calamities.</title>
 This sublime ode begins with an exordium (<reference osisRef="Hab.3.1">Ha 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>), then follows the main subject, then the peroration (<reference osisRef="Hab.3.16-Hab.3.19">Ha 3:16-19</reference>), a summary of the practical truth, which the whole is designed to teach. (<reference osisRef="Deut.33.2-Deut.33.5">De 33:2-5</reference>; <reference osisRef="Ps.77.13-Ps.77.20">Psa 77:13-20</reference> are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (<reference osisRef="Hab.3.3">Ha 3:3</reference>, 9, 13), implies.

<hi type="bold">1. prayer--</hi>the only strictly called prayers are in <reference osisRef="Hab.3.2">Ha 3:2</reference>. But all devotional addresses to God are called "prayers" (<reference osisRef="Ps.72.20">Psa 72:20</reference>). The Hebrew is from a root "to apply to a judge for a favorable decision." Prayers in which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2Ch 20:20-22, 26).

<hi type="bold">upon Shigionoth--</hi>a musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee]; the phrase is singular in <reference osisRef="Ps.7.1">Psa 7:1</reference>, title. More simply, from a Hebrew root to "err," "on account of sins of ignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land [Calvin]. So Vulgate and Aquila, and Symmachus. "For voluntary transgressors" [Jerome]. Probably the subject would regulate the kind of music. Delitzsch and Henderson translate, "With triumphal music," from the same root "to err," implying its enthusiastic irregularity.

CHAPTER 3 Ha 3:1-19. Habakkuk's Prayer to God: God's Glorious Revelation of Himself at Sinai and at Gibeon, a Pledge of His Interposing Again in Behalf of Israel against Babylon, and All Other Foes; Hence the Prophet's Confidence Amid Calamities. This sublime ode begins with an exordium (Ha 3:1, 2), then follows the main subject, then the peroration (Ha 3:16-19), a summary of the practical truth, which the whole is designed to teach. (De 33:2-5; Psa 77:13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, "Selah!" (Ha 3:3, 9, 13), implies. 1. prayer-- the only strictly called prayers are in Ha 3:2. But all devotional addresses to God are called "prayers" (Psa 72:20). The Hebrew is from a root "to apply to a judge for a favorable decision." Prayers in which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2Ch 20:20-22, 26). upon Shigionoth-- a musical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee]; the phrase is singular in Psa 7:1, title. More simply, from a Hebrew root to "err," "on account of sins of ignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land [Calvin]. So Vulgate and Aquila, and Symmachus. "For voluntary transgressors" [Jerome]. Probably the subject would regulate the kind of music. Delitzsch and Henderson translate, "With triumphal music," from the same root "to err," implying its enthusiastic irregularity.


<hi type="bold">2. I have heard thy speech--</hi>Thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [Grotius]. Maurer translates, "the report of Thy coming," literally, "Thy report."

<hi type="bold">and was afraid--</hi>reverential fear of God's judgments (<reference osisRef="Hab.3.16">Ha 3:16</reference>).

<hi type="bold">revive thy work--</hi>Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [Menochius]. Calvin explains "thy work" to be Israel; called "the work of My hands" (<reference osisRef="Isa.45.11">Is 45:11</reference>). God's elect people are peculiarly His work (<reference osisRef="Isa.43.1">Is 43:1</reference>), pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, revive us" (<reference osisRef="Ps.85.6">Psa 85:6</reference>). However (<reference osisRef="Ps.64.9">Psa 64:9</reference>), where "the work of God" refers to His judgment on their enemies, favors the former view (<reference osisRef="Ps.90.16">Psa 90:16</reference>, <reference osisRef="Ps.90.17">17</reference>; <reference osisRef="Isa.51.9">Is 51:9</reference>, <reference osisRef="Isa.51.10">10</reference>).

<hi type="bold">in the midst of the years--</hi>namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. Calvin more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were in the midst of their years, before attaining their maturity. So Bengel makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase (<reference osisRef="Dan.9.27">Da 9:27</reference>), In the midst of the week. The parallel clause, "in wrath" (that is, in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity."

<hi type="bold">make known--</hi>Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.

2. I have heard thy speech-- Thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [Grotius]. Maurer translates, "the report of Thy coming," literally, "Thy report." and was afraid-- reverential fear of God's judgments (Ha 3:16). revive thy work-- Perfect the work of delivering Thy people, and do not let Thy promise lie as if it were dead, but give it new life by performing it [Menochius]. Calvin explains "thy work" to be Israel; called "the work of My hands" (Is 45:11). God's elect people are peculiarly His work (Is 43:1), pre-eminently illustrating His power, wisdom, and goodness. "Though we seem, as it were, dead nationally, revive us" (Psa 85:6). However (Psa 64:9), where "the work of God" refers to His judgment on their enemies, favors the former view (Psa 90:16, 17; Is 51:9, 10). in the midst of the years-- namely, of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. Calvin more fancifully explains it, in the midst of the years of Thy people, extending from Abraham to Messiah; if they be cut off before His coming, they will be cut off as it were in the midst of their years, before attaining their maturity. So Bengel makes the midst of the years to be the middle point of the years of the world. There is a strikingly similar phrase (Da 9:27), In the midst of the week. The parallel clause, "in wrath" (that is, in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity." make known-- Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.