Verse-by-Verse Bible Commentary
Habakkuk 1:12

Clarke's Commentary

Verse Habakkuk 1:12. Art thou not frown everlasting — The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, "we shall not die," shall not be totally exterminated.

Thou hast ordained them for judgment — Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.

Instead of לא נמות lo namuth, "we shall not die," Houbigant and other critics, with a little transposition of letters, read אל אמת El emeth, "God of truth;" and then the verse will stand thus: "Art thou not from everlasting, O Jehovah, my God, my Holy One? O Jehovah, GOD OF TRUTH, thou hast appointed them for judgment." But this emendation, however elegant, is not supported by any MS.; nor, indeed, by any of the ancient versions, though the Chaldee has something like it. The common reading makes a very good sense.

Bridgeway Bible Commentary

Second complaint and answer (1:12-2:5)

Habakkuk replies to God by asking a further question. If Judah is God’s people for ever, and if God is holy, how can he use Babylon to punish Judah when the Babylonians are more wicked than the Judeans (12-13)? It seems to Habakkuk that God has the same standards as the Babylonians. They treat the people of nations as if they were no better than fish in the sea - there to be caught for the fisherman’s enjoyment (14-15). The Babylonians’ power is their god. Their appetite for conquest will never be satisfied. They will go on killing and plundering (16-17).
Having made his complaint, the prophet awaits God’s answer (2:1). The answer is that the greed, pride and violence of the Babylonians will be the means of their downfall. Some time may pass before the judgment falls, but it certainly will fall. Wickedness always brings defeat in the end, just as moral uprightness always leads to victory. There is a message in this for the Judeans also: the greedy are never satisfied, but the righteous find genuine contentment in their loyalty to God (2-5).

Coffman's Commentaries on the Bible

"Art not thou from everlasting, O Jehovah my God, my Holy One? we shall not die. O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction."

The last paragraph of Habakkuk 1 (Habakkuk 1:12-17) is to be understood in connection with what has preceded.

Question: Habakkuk asked God, "How long" would the wickedness of Judea be tolerated? (Habakkuk 1:2-4).

Answer: God's reply (Habakkuk 1:6-11) was the revelation that a vicious new world-state would soon arise and destroy both Assyria and Judah.

This answer did not completely solve the problem as it was understood by Habakkuk. The destruction of Assyria which had already been revealed through other prophets by the Lord was welcome news indeed; but the answer God gave in Habakkuk 1:6-11 was a vision of another Assyria, a variation of the same old disaster. This meant that there was to be no permanent improvement of life upon earth. Furthermore, the evil states used by God in the punishment of his people, were even more wicked than the ones punished. How could the holy and righteous God do such a thing? The faithful prophet, perplexed though he was, did not complain about God to men, but brought his perplexity and doubt to God himself and waited patiently for the answer (Habakkuk 2:1 f).

The complete answer to the theological problems raised by Habakkuk and thoughtful men of all ages was not given all at once to any single prophet, but "line upon line, here a little and there a little, precept upon precept, line upon line" throughout the ages, all of the holy prophets participating in the giving of the total answer.

Despite the fact of many mysteries yet remaining, the Christian students of the present age may clearly discern the broad outlines of the total purpose of God in his government of human affairs. A brief statement of that appears thus:

"In that rebellion of the human race in Eden, the whole human family rebelled against God and chose the service of the devil. "God had already given the sentence for such conduct. `In the day that thou eatest thereof, thou shalt surely die.'

"God neither repealed, commuted, nor changed that penalty. It still stands, and it will be executed upon Adam and Eve in the person of their total posterity `in that day,' interpreted to mean this current dispensation of God's mercy. The sole survivors of that eventual punishment will be the true people of God.

"God deferred the penalty of death upon humanity in order to prevent the frustration of his purpose of redeeming unto himself a people from among the posterity of Adam.

"The continuity of Adam's race upon earth in a confirmed state of rebellion against God necessarily entails the proliferation of injustice, tyranny, war and bloodshed in perpetuity. The Lord warned that `wars and rumors of wars' would not be the sign of the approaching end of the world. These shall continue until God's purpose is achieved and the state of human rebellion has attained a condition requiring the execution of the long-deferred penalty of death for all men. That must be identified as the time of the Second Advent of Christ and the final judgment.

"The prospect is therefore not a bright one; but what else could be expected by a Creaturehood in rebellion against its Creator? There was no justice or reason in Habakkuk's bold arraignment of God. Troubles ahead for God's people? Certainly! But what else could reasonably be expected by citizens of the kind of world in which we live."

That there are problems for the devout believer in such considerations as these is evident. Hailey paraphrased Habakkuk's complaint thus: "How can Jehovah, a righteous God, use a wicked nation like the Chaldeans?"Homer Hailey, op. cit, p. 279. "The answer is given in Habakkuk 2:1-4."George Adam Smith, The Book of the Twelve Prophets (Cincinnati: Jennings and Graham), p. 117. The answer, more fully given in the passage cited, was simply that God knows what he is doing, that the whole chain of events is related ultimately "to the end, the appointed time" when God will summarize and conclude his Operation Adam.

"Art not thou from everlasting...?" In this, Habakkuk already had the essential element in the answer which he sought. Of course, God is indeed from everlasting.

"We shall not die..." The meaning of the Hebrew here (Masoretic text) is that, "Since Jehovah ever has been and ever shall be, he will in some way spare Judah from total destruction."D. David Garland, op. cit., p. 256. The Eternal will not be frustrated in his purpose of redemption. Here indeed is the anchor of the soul, sure and certain throughout all time to Eternity.

"Ordained him for judgment… established him for correction" The answer in this is, "Yes." Indeed God was using powers like those of both Assyria and Babylon to achieve his purpose on earth. Such powers are God's battle-ax (Jeremiah 51:20-21) and God's razor (Isaiah 7:20), in that latter passage the king of Assyrian being identified as the razor.

Barnes' Notes on the Whole Bible

The prophet, having summed up the deeds of the enemy of God in this his end, sets forth his questions anew. He had appealed against the evil of the wicked of his people; he had been told of the vengeance by the Chaldaeans (Heading of Habakkuk 1:0). But the vengeance is executed by them who are far worse. How then? The answer is: “Wait to the end, and thou shalt see.” What remains are the triumphs of faith; the second chapter closes with the entire prostration of the whole world before God, and the whole prophecy with joyous trust in God amid the entire failure of all outward signs of hope. Here, like the Psalmists (Asaph, Psalms 73:0 Ethan Psalms 76:1-12) and Jeremiah Jeremiah 12:1, he sets down at the very beginning his entire trust in God, and so, in the name of all who at any time shall be perplexed about the order of God’s judgments, asks how it shall be, teaching us that the only safe way of enquiring into God’s ways is by setting out with a living conviction that they, Psalms 25:10, are “mercy and truth.” And so the address to God is full of awe and confidence and inward love. For “God placeth the oil of mercy in the vessel of trustfulness.”

Art Thou not - (the word has always an emphasis) “Thou” and not whatsoever or whosoever it be that is opposed to Thee (be it Nebuchadnezzar or Satan).

From everlasting - literally, from before? See the note at Micah 5:2. Go back as far as man can in thought - God was still before; and so, much more before any of His creatures, such as those who rebel against Him.

O Lord - it is the proper name of God, Revelation 1:8, “Which is and Which was and Which is to come” - I am, the Unchangeable; my God, i. e., whereas his own might is (he had just said) the pagan’s god, the Lord is his;

Mine Holy One - one word, denoting that God is his God, sufficeth him not, but he adds (what does not elsewhere occur) “mine Holy One” in every way, as hallowing him and hallowed by him. Dion.: “Who hallowest my soul, Holy in Thine Essence, and whom as incomparably Holy I worship in holiness.” All-Holy in Himself, He becometh the Holy One of him to whom He imparteth Himself, and so, by His own gift, belongeth, as it were, to him. The one word in Hebrew wonderfully fits in with the truth, that God becomes one with man by taking him to Himself. It is fall of inward trust too, that he saith, “my God, my Holy One,” as Paul saith, Galatians 2:9, “Who loved me, and gave Himself for me,” i. e., as Augustine explains it , “O Thou God Omnipotent, who so carest for every one of us, as if Thou caredst for him only; and so for all, as if tbey were but one.” The title, “my Holy One,” includes his people with himself; for God was his God, primarily because he was one of the people of God; and his office was for and in behalf of his people.

It involves then that other title which had been the great support of Isaiah , by which he at once comforted his people, and impressed upon them the holiness of their God, the holiness which their relation to their God required, the Holy One of Israel. Thence, since Habakkuk lived, for his people with himself, on this relation to God, as my God, my Holy One, and that God, the Unchangeable; it follows,” We shall not die.” There is no need of any mark of inference, “therefore we shall not die.” It is an inference, but it so lay in those titles of God, “He Is, My God, My Holy One,” that it was a more loving confidence to say directly, we shall not die. The one thought involved the other. God, the Unchangeable, had made Himself their God. It was impossible, then, that lie should cast them off or that they should perish.

We shall not die, is the lightning thought of faith, which flashes on the soul like all inspirations of God, founded on His truth and word, but borne in, as it were, instinctively without inference on the soul, with the same confidence as the Psalmist says Psalms 118:18, “The Lord hath chastened me sore; but He hath not given me over unto death;” and Malachi Malachi 3:6, “I am the Lord, I change not; therefore ye sons of Jacob are not consumed.” Jerome: “Thou createdst us from the beginning; by Thy mercy we are in being hitherto.” Thy “gifts and calling are without repentance.” Romans 11:29 “did we look to his might; none of us could withstand him. Look we to Thy mercy, Thine alone is it that we live, are not slain by him, nor led to deeds of death.” O Lord, again he repeats the Name of God, whereby He had revealed Himself as their God, the Unchangeable; “Thou, whose mercies fail not, hast ordained them for judgment,” not for vengeance or to make a full end, or for his own ends and pleasure, but to correct Thine own Jeremiah 10:24; Jeremiah 30:11 in measure, which he, exceeding, sinned (See Isaiah 10:5; Isaiah 47:6; Zechariah 1:15).

And O mighty God - literally, Rock. It is a bold title. “My rock” is a title much used by David , perhaps suggested by the fastnesses amid which he passed his hunted life, to express that not in them but in His God was his safety. Habakkuk purposely widens it. He appeals to God, not only as Israel’s might and upholder, but as the sole Source of all strength, the Supporter of all which is upheld , and so, for the time, of the Chaldaean too. Hence, he continues the simple image: “Thou hast founded him” . “Thou hast made him to stand firm as the foundation of a building;” to reprove or set before those who have sinned against Thee, what they had done. Since then God was the Rock, who had founded them, from Him Alone had they strength; when He should withdraw it, they must fall. How then did they yet abide, who abused the power given them and counted it their own? And this the more, since ...

Calvin's Commentary on the Bible

The Prophet now exulting, according to what all the faithful feel, shows the effect of what he has just mentioned; for as ungodly men wantonly rise up against God, and, while Satan renders them insane, throw out swelling words of vanity, as though they could by speaking confound earth and heaven; so also the faithful derive a holy confidence from God’s word, and set themselves against them, and overcome their ferocity by the magnanimity and firmness of their own minds, so that they can intrepidly boast that they are happy and blessed even in the greatest miseries.

This then is what the prophet means when he adds—Art not thou our God? The question is much more emphatical than if he had simply declared that the true God was worshipped in Judea, and would therefore be the protector of that nation; for when the Prophet puts a question, he means, according to what is commonly understood in Hebrew, that the thing admits of no doubt. “What! art not thou our God?” We hence see that there is a contrast between the wicked and impious boastings in which the profane indulge, and the holy confidence which the faithful have, who exult in their God. But that the discourse is addressed to God rather than to the ungodly is not done without reason, for it would have been useless to contend with the wicked. This is indeed sometimes necessary, for when the reprobate openly reproach God we cannot restrain ourselves; nor is it right that we refrain from testifying that we regard all their slanders as of no account; but we cannot so courageously oppose their audacity as when we have the matter first settled between us and God, and be able to say with the Prophets—“Thou art our God.” Whosoever then would boldly contend with the ungodly must first have to do with God, and confirm and ratify as it were that compact which God has proposed to us, even that we are his people, and that he in his turn will be always our God. As then God thus covenants with us, our faith must be really made firm, and then let us go forth and contend against all the ungodly. This is the order which the Prophet observes here, and what is to be observed by us—Art not thou our God?

He also adds—long since, מקדם, mekodam, by which word the Prophet invites the attention of the faithful to the covenant which God had made, not yesterday nor the day before that, with his people, but many ages before, even 400 years before he redeemed their fathers from Egypt. Since then the favor of God to the Jews had been confirmed for so long a time, it is not without reason that the Prophet says here—Thou art our God from the beginning; that is, “the religion which we embrace has been delivered to us by thy hands, and we know that thou art its author; for our faith recumbs not on the opinion of men, but is sustained by thy word. Since, then, we have found so often and in so many ways, and for so many years, that thou art our God, there is now no room for doubt.” ⁽¹⁷⁾

He then subjoins—we shall not die. What the Jews say of this place, that it had been corrected by the scribes, seems not to me probable; for the reason they give is very frivolous. They suppose that it was written lo tamut, Thou diest not, and that the letter nun had been introduced, “we shall not die,” because the expression offended those scribes, as though the Prophet compared God to men, and ascribed to him a precarious immortality; but they would have been very foolish critics. I therefore think that the word was written by the Prophet as we now read it, Thou art our God, we shall not die. Some explain this as a prayer—“let us not die;” and the future is often taken in this sense in Hebrew; but this exposition is not suitable to the present passage; for the Prophet, as I have already said, rises up here as a conqueror, and disperses as mists all those foolish boastings of which he had been speaking, as though he said—“we shall not die, for we are under the protection of God.”

I have already explained why he turns his discourse to God: but this is yet the conclusion of the argument,—that as God had adopted that people, and received them into favor, and testified that he would be their defender, the Prophet confidently draws this inference,—that this people cannot perish, for they are preserved by God. No power of the world, nor any of its defences, can indeed afford us this security; for whatever forces may all mortals bring either to protect or help us, they shall all perish together with us. Hence, the protection of God alone is that which can deliver us from the danger of death. We now perceive why the Prophet joins together these two things, “Thou art our God,” and “We shall not die;” nor can indeed the one be separated from the other; for when we are under the protection of God, we must necessarily continue safe and safe for ever; not that we shall be free from evils, but that the Lord will deliver us from thousand deaths, and ever preserve our life in safety. When only he affords us a taste of eternal salvation, some spark of life will ever continue in our hearts, until he shows to us, when at length redeemed, as I have already said, from thousand deaths, the perfection of that blessed life, which is now promised to us, but as yet is looked for, and therefore hid under the custody of hope.

(17) Most commentators agree with our version in connecting “from the beginning,” or “from eternity,” with Jehovah, and not as Calvin seems to do, with “God.” His view is evidently the most consonant with the design of the passage, and countenanced by the Septuagint, for Jehovah is renderedκυριε, in the vocative case. To assert the eternity of God seems not to be necessary here; but to say that he had been from old times the God of Israel is what is suitable to the context. The Prophet in saying “my God,” identifies himself with the people; for he says afterwards, “we shall not die.” Viewed in this light the former part of the verse may be thus rendered,—

Art not thou from of old, O Jehovah,
my God! My holy one, we shall not die.

The reason for which he calls him “holy” will appear from what the next verse contains. The Prophet seems to sustain himself by two considerations—that Jehovah was the God of Israel, and that he was a holy God. When he says “we shall not die,” he means, no doubt, as Marckius observes, that the people as a nation would not be destroyed, for he had prophesied of their subjugation and captivity by the Chaldeans. What he had in view was the Church of God, respecting which promises had been made.—Ed.

Smith's Bible Commentary

Shall we turn at this time to the book of Habakkuk.

Very little is known concerning the personal background of Habakkuk. Very little, nothing is known. We don't know really anything about his background. There are indications from the book itself that he was of a priestly family, perhaps one of the priests in Israel. He addresses the last chapter, which is a psalm, he addresses it to, "the chief singer on my stringed instrument." And that was usually the place of the priests who were, many of them, God had called them for the purpose of providing music in the temple. So Habakkuk could've been just one of the temple priests.

The time of his prophecy is not declared, as so often at the beginning of a prophecy the prophet will declare, "Who prophesied during the reigns of Josiah, and Jehoiakim," and so forth. He doesn't tell us the time of his prophesies. But, again, from the prophecy itself, from the book itself, we realize that there is a great spiritual declension and the impending invasion of Babylon. Many put the prophecy during the reign of Josiah, however, during the reign of Josiah there was more or less a spiritual revival in Judah. After the evil, wicked reign of Manasseh, Josiah came along and instituted many spiritual reforms. The discovery again of the law of God, the instituting again of the Passover festivals, and there was a great spiritual revival under Josiah.

In chapter 1, Habakkuk is complaining against the tremendous spiritual declension, and thus, probably towards the end of the reign of Josiah, and then, of course, the reign of Jehoiachin and Jehoiakim. It is in the final period of the national deterioration prior to falling to Babylon. And, of course, Habakkuk is prophesying of Babylon's coming invasion and being used as a rod of God to punish God's people.

So he begins,

The burden which Habakkuk the prophet did see ( Habakkuk 1:1 ).

It begins with a cry unto the Lord. Now Habakkuk had a very beautiful and close relationship with God. The word Habakkuk means embracer, and Habakkuk embraced the Lord and was embraced by the Lord. So he begins with a prayer unto the Lord.

O LORD, how long shall I cry, and you will not hear! even cry out unto you of the violence, and you do not save! Why do you show me iniquity, and cause me to behold these grievances? for spoiling and violence are before me: and there are those that raise up strife and contention. Therefore the law is slacked, and judgment never goes forth: for the wicked encompass the righteous; therefore wrong judgment proceeds ( Habakkuk 1:2-4 ).

So the complaint against God because of the deteriorating conditions of the country, the land. It seems as though the stem of evil, or the tide of evil, is not being stemmed by God. "Lord, how long will I cry to You of these things that are taking place, and You don't answer, You don't hear, You don't respond? God, there's such a horrible deterioration in the land. There is such moral corruption. There's such an overwhelming tide of evil, and the whole nation is just going down so rapidly. God, You don't seem to be doing anything about it. We pray; we cry unto You, but it seems like evil is prevailing, and that the evil persons are prevailing. As the result, righteous judgment no longer proceeds."

The effect of the moral declension of the nation is reflected in the judicial system. So that the law is slacked and judgment does not go forth. I think of things that are going on in our own area here. I am deeply concerned for the judicial system. Last year this young man John Hinkley attempted to assassinate the President, and we're all aware of the incidents that took place on that fateful day. A couple of weeks later, in Italy a young man attempted to assassinate the Pope. Now he has already had his day in court and was tried, and is now serving his sentence. Hinkley hasn't even come up for trial yet. Now there's something wrong with the judicial system that it's so cumbersome, that here he is not even yet up for trial, and over in Italy those who kidnapped Dozier just recently are already in court being tried.

I was reading where this big drug bust in Newport Beach recently where a million dollars worth of cocaine was recovered from a house up in Spy Glass Hill. Though they found the cocaine there and everything else, they did not have a proper reason to search them. Therefore, they've been dismissed and are now scott free, out buying more drugs, and back into their trade.

Something's wrong with the judicial system that releases known criminals who have even confessed their crimes, but just because of a failure to inform them of their rights before their confession, they're allowed to go free. Or because they were accomplices together in the murder, and though they admitted, both of them, to being involved, each one said the other one did it. And because they can't testify against each other in such a case, they let them both go free. Such was the case of the two young men who murdered my friend Ray Boatright. There's something wrong. The law is slack; judgment does not go forth. That is a mark of a declining moral state, a weakness of a nation. When a body gets so sick that it can no longer purge itself of its poisons, that body will soon die. When we've become so weak in our judicial system that we cannot purge our society of the poison within the society, you can be sure that that society hasn't long to live.

"The wicked compass about the righteous." It would seem that the humanistic, liberal concepts are being embraced by the majority of the people. That those who would dare to stand up for morality and righteousness and pure living are considered as archaic, Victorian, and all of the other names that they call it.

So the prophet Habakkuk sees all these things. He cries out unto the Lord, but it seems like God isn't doing anything about it. It seems like things are just getting worse, there's no change. It seems like their nation is just sliding down more rapidly all the time. So he is distraught. He says, "Lord, I'd just as soon You not show me anything else."

I've really gotten to that place almost myself. Someone came up this morning and said they now have X-rated radio in several of the major cities of the United States. Some radio stations have gone to what they call X-rated programming, in which they use all kinds of filthy language and get into all kinds of filthy type of diatribe and stories and everything else. It says that they are such a tremendous success and have such a large listening audience among the young people, that it's about the greatest success story that's come in radio for a long time, X-rated radio.

I said, "Lord, please don't let me know anything else. I can't take it. Lord, this whole corrupt system seems to be getting worse all the time, and You're not doing anything about it."

"Lord, I cried unto You," he said. "How long shall I cry and You don't seem to hear me?" So the Lord responded to Habakkuk, verse Habakkuk 1:5 , and He said,

Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days, which you will not believe, though it be told you ( Habakkuk 1:5 ).

Now the prophet was saying, "God, please don't show me anything else, because the whole thing is deteriorating so rapidly, and You're doing nothing about it." God in essence responded, "I am doing something. I am working. I'm doing a work in your day, and if it were told to you, you wouldn't believe it." The prophet more or less said, "Try me." And so the Lord went on. He said,

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. Their horses are swifter than leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god ( Habakkuk 1:6-11 ).

So the Lord said, "I am working, and what I am doing is I am gathering together the Babylonian nations, the Chaldeans, and they are going to come with their swift army. They are going to move through the breadth of this land and conquer it, and destroy the houses of these people."

So he predicts the impending invasion and victory of Babylon over Judah. But then he says when they have conquered, then they are gonna make a mistake, and they are going to attribute the fact that they had been able to conquer Judah to their god being superior to the God of Israel.

Now when God revealed His plan to Habakkuk to use the evil nation of Babylon as an instrument to bring defeat to God's people, to destroy their land, it was true, Habakkuk couldn't believe it. As God said, "I am working, but if it were told to you, you wouldn't believe it." Habakkuk answers God. In his answer to God, he again expresses his not understanding the ways of God. He said,

Are you not from everlasting ( Habakkuk 1:12 ),

Have you not always existed?

O LORD my God, my Holy One? We shall not die. O LORD, thou hast ( Habakkuk 1:12 )

That is, as a nation surely we will not die.

O LORD, thou hast ordained them for judgment; and, O mighty God, thou has established them for correction. But Lord, you are of purer eyes than to behold evil, and you cannot look on iniquity ( Habakkuk 1:12-13 ):

Very interesting verses. God is of purer eyes than to behold evil. That is, to behold in the sense of approval. "You cannot look upon iniquity with approval."

We are coming this week, of course, to the remembrance of the crucifixion of Jesus Christ. As this Sunday throughout Christendom, they were celebrating Palm Sunday, the triumphant entry of Jesus into Jerusalem. Fulfillment of the promise of God through Daniel and through Zechariah of the coming Messiah. "Behold thy King cometh unto thee," Zechariah declared. "But He is lowly sitting on a colt, foal of an ass" ( Zechariah 9:9 ). But even as Daniel said, "When the Messiah comes, He'll be cut off" ( Daniel 9:26 ).

So this is the week right after His triumphant entry, and His being rejected officially by the religious leaders, and their conspiracy to put Him to death. We will be remembering again the death of Jesus Christ. And in remembering the death of Jesus Christ, we remember the agony in the Garden of Eden, as He prayed three times to the Father concerning the cup that He was to drink. Sweating as it were, great drops of blood falling to the ground. As He agonized before the Father concerning the cross, "Father, if it is possible, let this cup pass from Me. Nevertheless if it cannot pass from Me except I drink it, Thy will be done" ( Matthew 26:39 ). As we remember the prayer of Christ, and as we look at the cross, and we hear the cry from the cross, "My God, My God, why hast Thou forsaken Me?" then we understand the prayer of the Lord in the Garden of Gethsemane. Isaiah in prophesying concerning the death of Jesus Christ that, "He was wounded for our transgressions, He was bruised for our iniquities. The chastisement of our peace was upon Him. By His stripes we are healed. For all we like sheep have gone astray. We turned every one of us to our own ways, but the Lord hath laid on Him the iniquities of us all" ( Isaiah 53:5-6 ). When Jesus was there on the cross suffering in your place, taking the judgment that was due you for your sins, as the iniquities of the world were laid upon Him, the history of man, all of the evil, vile acts committed by man in his history were at that point placed upon Jesus Christ.

As Habakkuk said, "Thou canst not look upon iniquity." And in His bearing of your iniquities, He became separated from the Father. Thus the cry, "My God, My God why hast Thou forsaken Me?" But we realize that God in His plan to show you how much He loved you, forsook His Son when He took your iniquities, in order that He would not have to forsake you eternally. Oh, the mysteries and the depths of God's love that were revealed there on Calvary, as Jesus bore your sin, and my sin, and He suffered in our place, and took our judgment. We feel like taking the shoes off of our feet whenever we talk about the things of the cross, because truly we are standing there on holy ground. As we consider God's great love for fallen man, for you, for me.

In the Psalm that Jesus was actually quoting when He cried, "My God, My God why hast Thou forsaken Me?" Psalm 22 , it goes on to say, "Why art Thou so far from the cry of my roaring? I cry in the day season, and Thou hearest not, and in the night, and Thou art silent. But," and in verse Habakkuk 1:3 he gives the reason for being forsaken, "but Thou art holy, O Thou who inhabits the praises of Thy people Israel."

Here the prophet speaks of the holiness of God, "Your eyes are so pure that You cannot behold evil. You cannot look upon iniquity, O Thou art holy, thou that inhabits the praises of Israel."

So the penalty and the result of sin, separation from God, was experienced by the Son, who knew no sin, but God made Him to be made sin for us, in order that we might be made the righteousness of God through Him. Oh, I'll tell you, how can a person reject such a fabulous offer that God gives to man? He takes our sin and gives us His righteousness. Oh, what a glorious thing to realize. He became what we are, that we might become what He is. So the declaration of the prophet concerning God: the purity of God, the holiness of God.

Now this brings up an interesting point, you see. Because so many times we find ourselves in that position of asking God to condone our iniquity or our sin. Paul said, "Don't you realize your body is the temple of the Holy Ghost which is in you? You're not your own, you've been bought with a price, therefore glorify God in your body, and your spirit, which are His."

Don't you realize that if you are using your body for immoral purposes, and your body is the temple of the Holy Ghost, you're actually asking God to condone, or to go along, and to partake in your iniquity? Yet, God is of pure eyes than He could behold evil; He cannot look upon iniquity. If God forsook His only begotten Son when the iniquities of the world were laid upon Him, it is sheer folly if you think that you can embrace God while doing evil. "If a man says he is in the light, and walks in darkness, he lies and does not the truth. Be not deceived." Many people are deceived into thinking that they can embrace God and embrace evil and iniquity at the same time. Not so. "Come ye apart from them saith the Lord, touch not the unclean thing, and I will be a Father unto you, and ye shall be My sons and daughters" ( 2 Corinthians 6:17-18 ). But God said, "Be ye holy, for I am holy."

Now the prophet has a problem. "Lord, You are of pure eyes to behold evil, You cannot look upon iniquity,"

how come, Lord, you're looking on those who deal treacherously [That is, the Babylonians], and you hold your tongue when the wicked devours the man that is more righteous than he? ( Habakkuk 1:13 )

What the prophet is basically saying is, "Hey, God, we are bad, I recognize that. But they are worse than we are. I don't understand, Lord, why You would use a nation that is even more corrupt than we are to judge us, or to bring judgment on us. I don't understand this." Speaking of the Babylonians, he said,

They make men as the fish of the sea, as creeping things, that have no ruler over them. They take up all of them with their hooks, and they catch them with their nets, and they gather them with their drag: and therefore they rejoice and are glad. Then they sacrifice unto their nets, and burn incense to their drag; because by them their portion is fat, and their meat plenteous. Shall they therefore empty their net, and not spare continually to slay the nations? ( Habakkuk 1:14-17 )

"God, I don't understand why You would use the Babylonians. They're pagans; they are idolaters. They are like fishermen, who, after they have taken a great multitude of fish, they then offer sacrifices to their nets, burn incense to them and all, and they're worshiping the wrong god. They're not worshiping You. Why would You prosper them? Why would You allow them to have victory? Why would You allow them to have such great spoil?" In other words, "Why would You bless the ungodly and prosper the ungodly?" "

Dr. Constable's Expository Notes

Power was not Habakkuk’s god; Yahweh was. The Lord’s revelation of what He was doing in the prophet’s day brought confidence to his heart and praise to his lips. With a rhetorical question, Habakkuk affirmed his belief that Yahweh, his God, the Holy One, was from everlasting (or antiquity). The implication is that Yahweh is the only true God and that history was unfolding as it was because the God who created history was in charge of events (i.e., sovereign).

Habakkuk believed the Judeans would not perish completely because God had promised to preserve them forever (2 Samuel 7:16). The prophet now understood that Yahweh had appointed the Babylonians to judge the sinful Judeans. The God who had been a rock of security and safety for His people throughout their history had raised up this enemy to correct His people, not to annihilate them.

Dr. Constable's Expository Notes

C. Habakkuk’s question about Babylonia 1:12-17

This section is another lament (cf. Habakkuk 1:2-4). It expresses the problem of excessive punishment.

Gill's Exposition of the Whole Bible

[Art] thou not from everlasting, O Lord my God, mine holy One? .... The prophet, foreseeing these calamities coming upon his nation and people, observes some things for their comfort in this verse; and expostulates with God in the following verses Habakkuk 1:13 about his providential dealings, in order to obtain an answer from him, which might remove the objections of his own mind, and those of other good men he personates, raised against them; being stumbled at this, that wicked men should be suffered to succeed and prosper, and the righteous should be afflicted and distressed by them: but for his own present consolation, and that of others, in a view of the worst that should befall them, he strongly asserts,

we shall not die; meaning not a corporeal death, for that all men die, good and bad; and this the Jews did die, and no doubt good men among them too, at the siege and taking of Jerusalem by the Chaldean army, either by famine, or pestilence, or sword: nor a death of affliction, which the people of God are subject to, as well as others; is often their case, and is for their good, and in love, and not wrath: but a spiritual death, which none that are quickened by the Spirit and grace of God ever die; though grace may be low, it is never lost; though saints may be in dead and lifeless frames, and need quickening afresh, yet they are not without the principle of spiritual life; grace in them is a well of living water, springing up to everlasting life; their spiritual life can never fail them, since it is secured in Christ: and much less shall they die the second, or an eternal death; they are ordained to eternal life; Christ is come, and given his flesh for it, that they might have it; it is in his hands for them; they are united to him, and have both the promise and pledge of it: and this may be argued, as by the prophet here, from the eternity of God, art "thou not from everlasting?" he is from everlasting to everlasting, the Ancient of days, that inhabits eternity, is, was, and is to come: therefore "we shall not die"; none of his people shall perish, because he loves them with an everlasting love; has made an everlasting choice of them; has set up Christ from everlasting as their surety and Saviour; entered into an everlasting covenant with them in Christ; is their everlasting Father, and will be their everlasting portion; is the unchangeable Jehovah, and therefore they shall not be consumed: this may be concluded from their covenant interest in God, "O Lord my God"; they are his peculiar people, given to Christ to be preserved by him, and covenant interest always continues; he that is their God is their God and guide unto death: and also from the holiness of God, "mine holy One"; who has sworn by his holiness to them, and is faithful to his covenant and promise; and is the sanctifier of them, that has sanctified or set them apart for himself; made Christ sanctification to them, and makes them holy by his Spirit and grace, and enables them to persevere in grace and holiness: moreover, this may be understood of the people of the Jews, as a church and nation; who, though they would be carried captive into Babylon, yet would still continue as such, and be returned again as such, and not die, sink, and perish; since the Messiah was to spring from them; and they might be assured of their preservation for that purpose, from the perfections of God, his covenant with them, and their relation to him: nor shall the church of Christ in any age die and perish, though in ever so low a state; a particular church may, but the interest and church of Christ in general, or his spiritual seed, never shall. This is one of the eighteen passages, as Jarchi, Kimchi, and Ben Melech observe, called "Tikkun-Sopherim", the correction of the scribes, of Ezra, and his company; it having been written, in some copies, "thou shall not die" a; asserting the immortality of God, or his eternity to come; and that, as he was from everlasting, so he should continue to everlasting; and to this sense the Targum paraphrases the words,

"thy Word remaineth for ever;''

and so the Syriac version follows the same reading:

O Lord, thou hast ordained them for judgment: that is, the Chaldeans; either to be judged and punished themselves for their sins, as all wicked Christless sinners are, even righteously foreordained to condemnation for their sins; or rather to be the instruments of punishing the wicked among the Jews; for this purpose were these people ordained in the counsels of God, and raised up in his providence, and constituted a kingdom, and made a powerful nation:

O mighty God; or "rock" b; the rock and refuge of his people:

thou hast established them for correction; or "founded" c them, and settled them as a monarchy, strong and mighty for this end, that they might be a rod in the hand of the Lord, not for destruction, but for correction and chastisement; and from hence it might be also comfortably concluded that they should not die and utterly perish.

a לא תמות "non morieris", Vatablus, Drusius, Grotius. b צור "O rupes", Junius Tremellius, Piscator, Cocceius, Van Till "O petra", Drusius. c יסדתו "fundasti eum", Pagninus, Montanus, Piscator, Cocceius, Van Till; "constituisti", Vatablus.

Henry's Complete Commentary on the Bible

      12 Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.   13 Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?   14 And makest men as the fishes of the sea, as the creeping things, that have no ruler over them?   15 They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.   16 Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous.   17 Shall they therefore empty their net, and not spare continually to slay the nations?

      The prophet, having received of the Lord that which he was to deliver to the people, now turns to God, and again addresses himself to him for the ease of his own mind under the burden which he saw. And still he is full of complaints. If he look about him, he sees nothing but violence done by Israel; if he look before him, he sees nothing but violence done against Israel; and it is hard to say which is the more melancholy sight. His thoughts of both he pours out before the Lord. It is our duty to be affected both with the iniquities and with the calamities of the church of God and of the times and places wherein we live; but we must take heed lest we grow peevish in our resentments, and carry them too far, so as to entertain any hard thoughts of God, or lose the comfort of our communion with him. The world is bad, and always was so, and will be so; it is out of our power to mend it; but we are sure that God governs the world, and will bring glory to himself out of all, and therefore we must resolve to make the best of it, must be ourselves better, and long for the better world. The prospect of the prevalence of the Chaldeans drives the prophet to his knees, and he takes the liberty to plead with God concerning it. In his plea we may observe,

      I. The truths which he lays down, which he resolves to abide by, and with which he endeavours to comfort himself and his friends, under the growing threatening power of the Chaldeans; and they will furnish us with pleasing considerations for our support in the like case.

      1. However it be, yet God is the Lord our God, and our Holy One. The victorious Chaldeans impute their power to their idols, but we are taught to tell them that the God of Israel is the true God, the living God,Jeremiah 10:10; Jeremiah 10:11. (1.) He is Jehovah, the fountain of all being, power, and perfection. Our rock is not as theirs. (2.) "He is my God." He speaks in the people's name; every Israelite may say, "He is mine. Though we are thus sore broken, and all this has come upon us, yet have we not forgotten the name of our God, nor quitted our relation to him, yet have we not disowned him, nor hath he disowned us, Psalms 44:17. We are an offending people; he is an offended God; yet he is ours, and we will not entertain any hard thoughts of him, nor of his service, for all this." (3.) "He is my Holy One." This intimates that the prophet loved God as a holy God, loved him for the sake of his holiness. "He is mine because he is a Holy One; and therefore he will be my sanctifier and my Saviour, because he is my Holy One. Men are unholy, but my God is holy."

      2. Our God is from everlasting. This he pleads with him: Art thou not from everlasting, O Lord my God? It is matter of great and continual comfort to God's people, under the troubles of this present life, that their God is from everlasting. This intimates, (1.) The eternity of his nature; if he is from everlasting, he will be to everlasting, and we must have recourse to this first principle, when things seen, which are temporal, are discouraging, that we have hope and help sufficient in a god that is not seen, that is eternal. "Art thou not from everlasting, and then wilt thou not make bare thy everlasting arm, in pursuance of thy everlasting counsels, to make unto thyself an everlasting name?" (2.) The antiquity of his covenant: "Art thou not from of old, a God in covenant with thy people" (so some understand it), "and hast thou not done great things for them in the days of old, which we have heard with our ears, and which our fathers have told us of; and art thou not the same God still that thou ever wast? Thou art God, and changest not."

      3. While the world stands God will have a church in it. Thou art from everlasting, and then we shall not die. The Israel of God shall not be extirpated, nor the name of Israel blotted out, though it may sometimes seem to be very near it; like the apostles (2 Corinthians 6:9), chastened, and not killed; chastened sorely, but not delivered over to death,Psalms 118:18. See how the prophet infers the perpetuity of the church from the eternity of God; for Christ has said, Because I live, and therefore as long as I live, you shall live also,John 14:19. He is the rock on which the church is so firmly built that the gates of hell shall not, cannot, prevail against it. We shall not die.

      4. Whatever the enemies of the church may do against her, it is according to the counsel of God, and is designed and directed for wise and holy ends: Thou hast ordained them; thou hast established them. It was God that gave the Chaldeans their power, made them a formidable people, and in his counsel determined what they should do, nor had they any power against his Israel but what was given them from above. He gave them their commission to take the spoil and to take the prey,Isaiah 10:6. Herein God appears a mighty God, that the power of mighty men is derived from him, depends upon him, and is under his check; he says concerning it, Hitherto shall it come, and no further. Those whom God ordains shall do no more than what God has ordained, which is a great comfort to God's suffering people. Men are God's hand, the rod in his hand, Psalms 17:14. And he has ordained them for judgment, and for correction. God's people need correction, and deserve it; they must expect it; they shall have it; when wicked men are let loose against them, it is not for their destruction, that they may be ruined, but for their correction, that they may be reformed; they are not intended for a sword, to cut them off, but for a rod, to drive out the foolishness that is found in their hearts, though they mean not so, neither does their heart think so,Isaiah 10:7. Note, It is matter of great comfort to us, in reference to the troubles and afflictions of the church, that, whatever mischief men design to them, God designs to bring good out of them, and we are sure that his counsel shall stand.

      5. Though the wickedness of the wicked may prosper for a while, yet God is a holy God, and does not approve of that wickedness (Habakkuk 1:13; Habakkuk 1:13): Thou art of purer eyes than to behold evil. The prophet, observing how very vicious and impious the Chaldeans were, and yet what great success they had against God's Israel, found a temptation arising from it to say that it was vain to serve God, and that it was indifferent to him what men were. But he soon suppresses the thought, by having recourse to his first principle, That God is not, that he cannot be, the author or patron of sin; as he cannot do iniquity himself, so he is of purer eyes than to behold it with any allowance or approbation; no, it is that abominable thing which the Lord hates. He sees all the sin that is committed in the world, and it is an offence to him, it is odious in his eyes, and those that commit it are thereby made obnoxious to his justice. There is in the nature of God an antipathy to those dispositions and practices that are contrary to his holy law; and, though an expedient is happily found out for his being reconciled to sinners, yet he never will, nor can, be reconciled to sin. And this principle we must resolve to abide by, though the dispensations of his providence may for a time, and in some instances, seem to be inconsistent with it. Note, God's connivance at sin must never be interpreted into a giving countenance to it; for he is not a God that has pleasure in wickedness,Psalms 5:4; Psalms 5:5. The iniquity which, it is here said, God does not look upon, may be meant especially of the mischief done to God's people by their persecutors; though God sees cause to permit it, yet he does not approve of it; so it agrees with that of Balaam (Numbers 23:21), He has not be held iniquity against Jacob, nor seen, with allowance, perverseness against Israel, which is very comfortable to the people of God, in their afflictions by the rage of men, that they cannot infer God's anger from it; though the instruments of their trouble hate them, it does not therefore follow that God does; nay, he loves them, and it is in love that he corrects them.

      II. The grievances he complains of, and finds hard to reconcile with these truths: "Since we are sure that thou art a holy God, why have atheists temptation given them to question whether thou art so or no? Wherefore lookest thou upon the Chaldeans that deal treacherously with thy people, and givest them success in their attempts upon us? Why dost thou suffer thy sworn enemies, who blaspheme thy name, to deal thus cruelly, thus perfidiously, with thy sworn subjects, who desire to fear thy name? What shall we say to this?" This was a temptation to Job (Job 21:7; Job 24:1), to David (Psalms 73:2; Psalms 73:3), to Jeremiah, Jeremiah 12:1; Jeremiah 12:2. 1. That God permitted sin, and was patient with the sinners. He looked upon them; he saw all their wicked doings and designs, and did not restrain nor punish them, but suffered them to speed in their purposes, to go on and prosper, and to carry all before them. Nay, his looking upon them intimates that he not only gave them no check or rebuke, but that he gave them encouragement and assistance, as if he smiled upon them and favoured them. He held his tongue when they went on in their wicked courses, said nothing against them, gave no orders to stop them. These things thou hast done, and I kept silence. 2. That his patience was abused, and, because sentence against these evil works and workers was not executed speedily, therefore their hearts were the more fully set in them to do evil. (1.) They were false and deceitful, and there was no credit to be given them, nor any confidence to be put in them. They deal treacherously; under colour of peace and friendship, they prosecute and execute the most mischievous designs, and make no conscience of their word in any thing. (2.) They hated and persecuted men because they were better than themselves, as Cain hated Abel because his own works were evil and his brother's righteous. The wicked devours the man that is more righteous than he, for that very reason, because he shames him; they have an ill will to the image of God, and therefore devour good men, because they bear that image. Though many of the Jews were as bad as the Chaldeans themselves, and worse, yet there were those among them that were much more righteous, and yet were devoured by them. (3.) They made no more of killing men that of catching fish. The prophet complains that, Providence having delivered up the weaker to be prey to the stronger, they were, in effect, made as the fishes of the sea,Habakkuk 1:14; Habakkuk 1:14. So they had been among themselves, preying upon one another as the greater fishes do upon the less (Habakkuk 1:3; Habakkuk 1:3), and they were made so to the common enemy. They were as the creeping things, or swimming things (for the word is used for fish,Genesis 1:20), that have no ruler over them, either to restrain them from devouring one another or to protect them from being devoured by their enemies. They are given up to the Chaldeans as fish to the fishermen. Those proud oppressors make no conscience of killing them, any more than men do of pulling fish out of the water, so small account do they make of human lives. They make no difficulty of killing them, but do it with as much ease as men catch fish, that make no resistance, but are unguarded and unarmed, and it is rather a pastime than any pains to take them. They make no distinction among them, but all is fish that comes to their net; and they reckon every thing their own that they can lay their hands on. They have various ways of spoiling and destroying, as men have of taking fish. Some they take up with the angle (Habakkuk 1:15; Habakkuk 1:15), one by one; others they catch in shoals, and by wholesale, in their net, and gather them in their drag, their enclosing net. Such variety of methods have they to destroy those by whom they hope to enrich themselves. (4.) They gloried in what they got, and pleased themselves with it, though it was got dishonestly: Their portion is fat, and their meat plenteous; they prosper in their oppression and fraud; they have a great deal, and it is of the best; their land is good, and they have abundance of it. And therefore, [1.] They have great complacency in themselves, and are very pleasant; they live merrily (Habakkuk 1:15; Habakkuk 1:15): Therefore they rejoice and are glad, because their wealth is great, and their projects succeed for the increase of it, Job 31:25. Soul, take thy ease,Luke 12:19. [2.] They have a great conceit of themselves, and are great admirers of their own ingenuity and management: They sacrifice to their own net, and burn incense to their own drag; they applaud themselves for having got so much money, though ever so dishonestly. Note, There is a proneness in us to take the glory of our outward prosperity to ourselves, and to say, My might, and the power of my hands, have gotten me this wealth,Deuteronomy 8:17. This is idolizing ourselves, sacrificing to the dragnet, because it is our own, which is as absurd a piece of idolatry as sacrificing to Neptune or Dagon. That which makes them adore their net thus is because by it their portion is fat. Those that make a god of their money will make a god of their drag-net, if they can but get money by it.

      III. The prophet, in the close, humbly expresses his hope that God will not suffer these destroyers of mankind always to go on and prosper thus, and expostulates with God concerning it (Habakkuk 1:17; Habakkuk 1:17): "Shall they therefore empty their net? Shall they enrich themselves, and fill their own vessels, with that which they have by violence and oppression taken away from their neighbours? Shall they empty their net of what they have caught, that they may cast it into the sea again, to catch more? And wilt thou suffer them to proceed in this wicked course? Shall they not spare continually to slay the nations? Must the numbers and wealth of nations be sacrificed to their net? As if it were a small thing to rob men of their estates, shall they rob God of his glory? Is not God the king of nations, and will he not assert their injured rights? Is he not jealous for his own honour, and will he not maintain that?" The prophet lodges the matter in God's hand, and leaves it with him, as the psalmist does. Psalms 74:22, Arise, O God! Plead thy own cause.

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

There is no prophetic delivery among the twelve lesser books more peculiar and characteristic than that of Habakkuk. It has no longer the occupation with the enemy as its main feature, although the enemy is referred to; but for its prominent topic we find the soul of the prophet himself, as representing the faithful among the Jews, brought into deep exercises, and indeed a kind of colloquy between God Himself and the prophet, so as to set out not only that which gave him trouble of heart, but also divine comfort, as well as exulting hope into which he was led by the communications of the Spirit of God. We shall see too that the hope proves its divine quality; for there is all that which is calculated to sustain in patient waiting, though there be nothing shown outwardly, save indeed the extreme of earthly trial. Still the prophet rejoices in Jehovah, and counts on as undisturbed possession of all that is promised above every foe, as gazelles enjoy on the heights where no other foot can tread in safety.

"The burden which Habakkuk the prophet did see. O Jehovah, how long shall I cry, and thou dost not hear! even cry out unto thee of violence, and thou dost not save! Why dost thou show me iniquity, and beholdest grievance? for spoiling and violence are before me: and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth; for the wicked doth compass about the righteous; therefore wrong judgment proceedeth." Hence there is a goodly measure of spiritual resemblance between the short prophecy of Habakkuk and the longer one of Jeremiah. At the same time Habakkuk is no mere imitator. He alludes to the previous prophets as he does to facts in the early history of Israel: so all the prophets did. There was no avoidance sometimes of direct quotation; nay, we have seen that the Spirit led them to adopt and reiterate that which other prophets had said before them. If the consciousness of originality and affluence of thought sometimes enable men to rise superior to the charge of borrowing from a compeer, much more did divine guidance make prophets less careful and sensitive on this head. Vain souls who yearn after and affect original power are too feeble to act candidly and with freedom, and are apt to show extreme jealousy lest they might be thought to make use of another; if they do not, it is to their own loss and that of their readers; for "non omnia possumus omnes."

Hence in scripture we see the contrary of this weak narrowness. Daniel for instance, who is stamped with a characteristic style of his own from beginning to end, was a diligent student of Jeremiah, and, certainly from no lack of power to express himself, prefers to take up the language of Moses where it suited the Spirit's purpose. So we saw Micah and Isaiah furnishing important portions not only in thought analogous, but in many respects identical in expression, yet each having its own proper object. Consequently the use which they serve remains characteristic for each, so that the very points of resemblance only strengthen the real difference in the object before the Spirit of God. In fact this is so true of scripture, that whether it be the same writer or a different one (most probably the same), we find in the book of Psalms that two of these compositions are almost word for word alike; and yet I am persuaded that neither could be spared without positive loss, and that the few words which differ between Psalms 14:1-7; Psalms 53:1-6 are of the greatest moment to take into consideration if we would rightly divide the word of truth and understand their scope. Consequently while there is instruction in the sameness, there is also the most important key to interpretation by the difference. But almost all this is and must be lost save to those who look carefully into their words separately and as compared with each other, but every word is full of instruction when once clearly seen.

In this way then, although there is a certain spirit of complaint observable at first in Habakkuk as well as in Jeremiah, a burdened sorrowful-stricken spirit, nevertheless we may say of him, as Paul said of himself, "Cast down, but not destroyed." He shows us not sin indeed but infirmity, the infirmity of the earthen vessel; but there is a brilliant testimony in both to the treasure that divine grace put in it.

Here then the prophet groans, but he does what the Jews did not in Hosea he groans to God. "O Jehovah, how long shall I cry, and thou hearest not? even cry out unto thee of violence, and thou savest not?" Jehovah had other purposes; and if He appears not to hear, and if He does not put forth His arm to save for salvation, we must remember, here means by external power, or deliverances shown on the earth, if such be not exerted it is always for the accomplishment of ' better things. We may always count on the perfect goodness of God and the resources of His grace wherever there is faith; for all good for failing man is of faith that it might be by grace; and Habakkuk particularly is the prophet who is charged with the mission of giving its due place to faith. But invariably, wherever there is real faith, it must be tried. We find accordingly the trial even before the faith is distinctly in evidence; yet had there not been real faith underneath, we may be perfectly assured there would have been no such putting to the proof.

Hence the very severity of a trial ought to comfort the believer; for the Lord never puts a heavier burden than He gives grace to bear; and therefore it is always an honour to have a trial as far as it goes. It is no honour to slip aside from what God has given us to do or bear. To be unfaithful as a steward is a disgrace in the eyes both of God and man. :But Habakkuk's distress was that there should be such a state of things in the people of God, that He should delay His answer, and that He should not be able morally to put forth salvation in the way of external deliverance I have just now described. "Why dost thou show me iniquity," if it is so exceedingly distressing? iniquity even in the very place where righteousness might have been looked for. It was among the people of God. This the more harassed him. That the Gentiles should be iniquitous was no wonder; that the Jews should be so was a deep trouble to his soul.

"For spoiling and violence are before me," he says further; "and there are that raise up strife and contention. Therefore the law is slacked." He is speaking of those who had the law and were formally under it. "And judgment doth never go forth." There was no proper answer to it. "For the wicked doth compass about the righteous; therefore wrong judgment proceedeth."

But if man and His people fail, Jehovah answers; He at least heard. Therefore so far there is an immediate appearance of the Lord, though not in the way in which the prophet had looked and yearned for it; but Jehovah must always be above the thoughts of the heart. The foolishness of God, as it is said, is wiser than man, let him put forth his best wisdom.

Jehovah then is here represented as calling on His people to see what He was going to do. Great changes were in progress; greater still in store. The fall of the Assyrian kingdom was a grave and alarming event: so should Egypt and all others who proudly resisted Jehovah's will and word the more strikingly shown when His own people were going to be put down among the rest. So much the worse for the Jew if he believed not what God made known to him beyond all the world. "Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you." We see that every chapter throughout the prophecy has for its kernel the folly of unbelief and value of faith. This was quoted by the apostle Paul, and that too among the Jews, when they were in danger of letting slip the blessing because of its very magnitude: so perfectly does the Spirit of God always apply the word even in circumstances which might seem to be unlike.

In Acts 13:38-39, the apostle applies the passage to the assembled Jews: "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things." This was the great emphatic point; first the Man that has brought in by His work that blessing, the forgiveness of sins, the boon of divine mercy to the needy sinner when awakened. "By him all that believe are justified from all things," a precise and full expression though in the simplest elements of the gospel. It is not only the forgiveness of sins, but "justified," which, of course, includes it? but goes farther. "By him all that believe." Therefore there is the grace that imparts this rich blessing to the feeblest faith, for it is not a question of depth or power but of reality. God is real, and by His grace He gives unlimited blessing to those that are simple and true. This is proved by faith, which honours Him in spite of appearances. It is for "all that believe," says Paul, though all the virtue be "by him." The whole value of redemption stands in Christ, and turns on His work "By him all that believe." Yet it is inseparable from the believer. Although faith may have in itself no such quality as could be a meritorious ground for the blessing, nevertheless "without faith it is impossible to please God." Grace and righteousness are not at issue but in harmony through the cross of Christ. How else could man righteously be blessed, being a sinner before God? Faith takes him out of himself, and brings in all the blessing that comes through another, even through Christ our Lord. "By him all that believe are justified from all things." Everything here is, as it should be, in fulness "justified from all things from which ye could not be justified by the law of Moses."

The state of Israel was clearly one of unrighteousness; law could only condemn. Grace could save through the faith of the Messiah, and save in a deeper way than Habakkuk was permitted to see; for the prophet undoubtedly, as is usual in the Old Testament looked on salvation largely, though certainly not exclusively, as a deliverance from outward misery and danger by the gracious intervention of God, and not so much to that still more wondrous deliverance which has come in already to faith in a dead and risen Christ. All things around us remain unchanged; the power of evil still goes on. Fraud and oppression are not judged and gone from the world; but there is One who has broken right through the power of evil, and made a way into heaven itself for those who believe on Him. This is Christianity, and of this the apostle is full, though he does not scruple, as we shall see, to apply the prophecy to it on the principle of faith, and according to the divine depth of the written word. "Beware, therefore," says he, turning to those who refuse the testimony, "lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which ye shall in nowise believe, though a man declare it unto you." Now it is very evident that this has a reference to Habakkuk, though I should think not to Habakkuk only. We can easily see the exactness of it. "That which is spoken of in the prophets." It would seem that Isaiah is referred to as well as Habakkuk, though one need not dwell upon the reasons for the thought just now.

But there is also wisdom in omission; for the prophecy says, "Behold ye among the heathen." This might have appeared ambiguous, and capable of being turned aside by the Jew, who would say, "This is exactly our conviction: we all know the heathen to be in a dangerous state; but why overlook the favour of the people of God?" Therefore in the application the direct reference to the heathen is dropped, and all is made pointed and personal to the people themselves; for undoubtedly if God resent despite to His truth and righteousness among the heathen, much more will He judge it among His own people. No prescriptive place given to the Jew can justly be pleaded to preserve them from the consequences of slighting and blaspheming God and His grace. On the contrary, nowhere is judgment so insupportably severe as among those who take the place of the people of God and yet set Jesus at nought. If bad in Israel, it is incomparably worse in Christendom: what is it in this land of Bibles and free preaching?

I do not, it will be seen, contend that the death and resurrection of Christ is explicitly named in our prophet; but that a principle is laid down which covers the work of the Saviour. The particular application is left entirely open. We know what the work is which alone could meet the need of guilty man before God. On the surface it is rather the work of judgment which Jehovah had then in hand in raising up the Chaldeans to supreme power, and thereby both destroying Assyria and chastising the Jew sorely. That testimony put the Jew to the test then. Now what is such an object of witness as redemption? Despising it, our Lord teaches (Matthew 22:7), would bring a worse judgment from the Romans. But I am inclined to think that the apostle applies the principle to what God was doing then in grace, in view of a judgment which the Lord will execute at His coming. For no prophecy of scripture is of any private interpretation. We must not limit it to the past. All is part of an organic whole with Christ and His kingdom for its centre. If this be so, it was God who had wrought in Christ, and by the Spirit was still carrying on and out His work, grounded, as we know, on the mighty work of redemption.

As to the latter clause of verse 41, it refers to the opposition of their will. "A work which ye shall in nowise believe." It is no question of a decree on God's part, but of the people's will against Him, of which He gives them ample notice. I should doubt its being the judicial sentence, but a prophecy used for a solemn warning of what unbelief would render imperative. The judicial aspect in the book of Acts is reserved tillActs 28:1-31; Acts 28:1-31. There and then it is pronounced. That is, we have the full testimony going out persistently and most patiently; and the more patient God may be with His testimony, the more unsparing the judgment when it comes. But He is slow to anger, as we know, and a strange work to Him is judgment; yet, when it comes, it must surely take its course according to His holy nature and majesty. But it seems to me only pronounced judicially in the last chapter of the Acts. Here it was in progress, as the Jews were being put to the final proof. There was a highly significant act done, and recorded there at the end of this very chapter the shaking off the dust from the disciples' feet; which shows that, although sentence might not formally be pronounced, there was nevertheless a loud testimony to it, and an intimation that they had better beware, for their danger was as extreme as their unbelief.

However, the prophet hears from Jehovah that He was going to raise up the Chaldeans; and this all know was the proximate judgment then impending, though far from being all that awaits the Jew in this way. "For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs." They were spoilers whom God employed in His providence for the purpose of breaking down the apostacy of Judah, and also for chastising the pride of other nations. "They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; and they shall fly as the eagle that hasteth to eat. They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god." Thus there would be a permitted prevalence of the Chaldean scourge for a certain time; but when they forgot that God was employing them for the purpose of dealing with those who had offended His name and glory, directly they imputed their power not to the sovereign will of God but to the positive influence and agency of their own god, then the true God would take them in hand. Their self-proceeding energy would come to nought just as much as the haughtiness of other nations. This action of the Chaldeans is to be assigned to the moment of their coming up under Nebuchadnezzar down to the overthrow of the Babylonish monarchy. It was then that all should be changed. The culminating point of this outrageous iniquity was the insult that was done to Jehovah by Belshazzar, when they praised their gods in presence of the dishonoured vessels of the temple at Jerusalem, as if Jehovah could not preserve His own people before the superior power of their idols, or of Chaldean hands.

Then comes the answer of the prophet to Jehovah's word. "Art thou not from everlasting, O Jehovah, my God?" This brings out now a measure of rest to the spirit of the prophet. Now, instead of yielding to the plaintive tone in which he began, he is emboldened to speak plainly of the Chaldeans. He bows in a measure to the wisdom and righteousness of the discipline; and if not complete as yet, we shall find it has its perfect work before he closes. It is of deep interest to mark such progress in the soul, and it is always thus where there is reality. Nothing more painful than when believers settle down in a barely dogmatic statement of truth, or in a monotonous experience from day to day, without gathering fresh strength from the Lord, instead of seeking to turn everything, whether of sorrow or of joy, into a means of a better knowledge of Himself. This is all-important. It is one of the grand differences between law and grace. According to law you have demands and directions all definitely out, and it is not in the nature of law to produce increase in acquaintance with the divine mind; whereas as surely as grace takes its way, souls "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ," "increasing," as it is said, "by the knowledge of God."

Just so is it with the prophet here. "Art thou not from everlasting, O Jehovah my God; mine Holy One? we shall not die. O Jehovah, thou hast ordained them for judgment; and, O mighty God, thou hast established them far correction," the Chaldeans. There is but little said about their history. They were brought out fully as a scourge, and this is clearly set forth, but it cannot be without God's taking them in hand in the end. All was measured. His mercy always measured the trial where His people must needs come under a chastening. How blessed that even those self-assertive Chaldeans with an unexampled energy of man should nevertheless be but employed of God for the correction of His own grievously failing people! This is what comforted the prophet at length as he weighs it all. "Thou art of purer eyes than to behold evil, and canst not look on iniquity." He evidently refers to language used elsewhere, as early as Job, but still with an entirely new application. "Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?"

For after all this is what drew out the prophet's heart that the people of God, let their faults be what they might, contained whatever was righteous at that time on the earth, and that these Chaldeans, raised up to humble the Jews, were as merciless in their dealings with them as they were forgetful and contemptuous toward God Himself. "And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad." But as Jehovah told the prophet that they should offend, imputing this very power to their god, so the prophet tells Jehovah, "Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous." We see how skilfully he turns the little word that Jehovah had given him as a groundwork now to plead reasons why He should not spare these ruthless enemies of Himself and His people. Nothing can be more beautiful than the way in which a single eye an eye that knows the love God has to His own people and above all to Christ Himself lays hold of the suitable truth and employs it in the interests of the needy who cleave to His name. "Shall they therefore empty their net, and not spare continually to slay the nations." Will Jehovah allow them then to go on in this unsparing way? It cannot be. But the issue must be waited for.

"I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved" This closes the matter. I do not know why this verse should be dislocated from Habakkuk 1:1-17, which it naturally closes. It is the conclusion of the question which had so sorely tried his spirit at first; not so much looking to events in providence but to see what Jehovah will say. There does not seem the least real ground for the hypothesis of a late writer who will have it that the prophet wroteHabakkuk 1:1-17; Habakkuk 1:1-17 under Jehoiakim, Habakkuk 2:1-20; Habakkuk 2:1-20 under Jehoiachin, and Habakkuk 3:1-19 under Zedekiah. Such a scheme breaks up an admirably connected whole.

Jehovah replies to the prophet in the second verse of Habakkuk 2:1-20 "And Jehovah answered and said, Write the vision and make it plain upon the tables, that he may run that readeth it." There is but one reason why it seems to me that it may be taken with the first verse; namely, that it is a plain allusion to what the prophet had just before uttered; but still we must always bear in mind that, except in the Psalms and in the Lamentations of Jeremiah, the division of chapters is not divine, but merely according to the judgment of men. The Psalms are by inspired authority written separately one from another; and, again, they appear to be divinely grouped in the order in which we find them. Jeremiah in a somewhat similar way has a peculiar internal construction, which proves that God divided the Lamentations practically as we see in our common English version. But with all the rest of the Bible, Old and New Testament, spiritual judgment alone can discern where the divisions ought to be made; and the manner in which much of it was made might prepare us for not the happiest results. The distribution into verses is said to have been done during a journey on horseback by a printer, of learning, no doubt, but possessed of no such qualities of a higher order as one could consider requisite for anything like a satisfactory execution of so delicate a task. It certainly will not be pretended by competent judges that either the person or the manner was at all favourable to a judicious dealing with the word of God. I think it would have been better done on one's knees in the closet, than inter equitandum from Paris to Lyons.* However so it has too often fared with the word of God, though it claims and needs a holy and reverent attitude beyond all other books. Is it too much to say that no book in the world has met with such unworthy usage at the hands of man? On the other hand never has God shown Himself so truly and fully as in the way in which He gave it and watched over it, spite of faithless guardians to whose responsibility it was entrusted.

*It is H Stephens, in the Preface to his New Testament of 1576, who tells us the story of this performance of his father R. Stephens at least as far as regards the New Testament, which first appeared in his fourth edition (1551), followed by Beza and since then by almost all."

"Jehovah" then "answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." It is well known that the apostle Paul applies this to the very centre of the vision, and of all visions, to Jesus Christ the Lord coming back in glory. In Hebrews 10:1-39 we are told that He who shall come will come, and will not tarry. Such is the way in which the Spirit displays His admirable use of Old Testament scripture. Already had the Lord Jesus personally come the first time, and been rejected by the Jews to their own ruin. The apostle's use of it gives the words a much more personal force; yet, we can see, not departing from but only adding to the evident issue contemplated in Hebrews 2:1-18; Hebrews 3:1-19, which can have no greater fulfilment short of that crowning event.

But then there is another remark to be made here. The prophet lets us know that the vision of God is written so that a man does not require I know not what accessories in order to understand it. It was to be made plain on tablets, distinctly set out in large impressive characters. But it is not said, as the common view assumes, that the runner may read, but rather that the reader may run, and thus, it would seem, spread the joyful intelligence one to another. It has been suggested that we should compare Daniel 12:4; but this, I think, carries out the idea of running to and fro, and increasing knowledge thus among such as have an ear to hear. The passage then holds out no premium to the careless reader, but shows how the reader of the vision will be stimulated thereby to earnest spread of the truth he receives.

It is granted, however, that scripture does meet and bless those who take but a scanty draught from the waters of life to which it points in Christ the Lord. At the same time they only enter into its depths who believe in its divine fulness, and have confidence that the Spirit, who made it the word of God in all the emphasis of that expression, delights to lead the believer into the understanding of all the truth.

Thus, while the power of the vision is shown in verse 2, the sureness of it in verse 3, whatever may be the delay meanwhile, from verse 4 we learn another thing, that is, the all-importance of faith to make it good for the soul before it comes. The result is not yet come; but this is no reason we should not gather the profit by that faith which is the substance of things hoped for, It cannot be denied that this is an immensely important principle; and more particularly in prophecy. The common notion is that prophecy never does people good unless it treat directly of the times and circumstances in which they themselves are found. There can be no greater fallacy. Abraham got more good from the prophecy about Sodom and Gomorrah than Lot did; yet it clearly was not because Abraham was there, for he was not in Sodom, while Lot was, who barely escaped and with little honour as we soon sorrowfully learn. But the Spirit teaches us by these two cases in the first book of the Bible His mind as to this question. I grant entirely that when the fulfilment of prophecy in all its details comes, there will be persons to glean the most express directions. But I am persuaded that the deepest value of prophecy is for those who are occupied with Christ, and who will be in heaven along with Christ, just as Abraham was with Jehovah, instead of being like Lot in the midst of the guilty Sodomites. If this be so, the book of Revelation ought to be of far richer blessing to us now who enjoy by grace heavenly associations with Christ, and are members of His body, though we shall be on high when the hour of temptation comes on those that dwell on the earth.

It is freely allowed that the Revelation will be an amazing comfort and help to the saints who may be there. But this is no reason why it should not be a still greater blessing now to those who will be caught up to Christ before that hour. The fact is, that both are true: only it is a higher and more intimate privilege to be with the Lord in the communion of His own love and mind before the things come to pass, though comfort will be given, when they come, to those that are immersed in them. Consequently we see in the Revelation (Revelation 4:1-11; Revelation 5:1-14; Revelation 6:1-17) already with the Lord the glorified saints of the Old and New Testament who were taken up to meet Him, including those to whom the prophecy was primarily given. Afterwards we see the judgments come in gradual succession; but when they take place, there are saints who evidently witness for God on earth, some suffering unto death, others preserved to be a blessed earthly people. To such undoubtedly the prophetic visions will be of value when the actual events arrive; but the most admirable value always is to faith before the events confirm the truth of the word. This is an invariable principle as to the prophetic word and indeed in divine truth generally.

Here we have faith and its ground thus stated: "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith." I suppose the proud soul particularly refers to the Chaldean. He was absolutely blind; but the principle of it is just as true of the unrighteous Jew or of any man who hardens himself against the divine word. For certainly the wrath of God is against all ungodliness, and indeed, if there be any difference, against those most of all who hold the truth ever so fast in unrighteousness. It does not matter how orthodox they may be; but if men cleave to the truth in unrighteousness, so much the worse the sin. The truth in this case only condemns the more peremptorily. They may tenaciously hold the truth; yet truth was never given to make righteousness a light matter, but urgently due to God in the relations that pertain to us. The object of all truth is to put us in communion with God and in obedience. But the man whose soul is lifted up is not upright, as is plain. The invariable way of God is this, "He that humbleth himself shall be exalted;" and faith alone gives humiliation of self. It may be here observed that there are two forms of it: the happiest of all is to be humble; the next best thing is to be humbled. It is better to be humble than to be humbled, but there is no comparison between being humbled and being lifted up. Humility is the effect of grace; humiliation rather of God's righteous government where we are not humble. This is what He did with His saints of old and outwardly with His ancient people. It is what is too often needful for ourselves. The best place of all is to be so realizing what the grace and glory of the Lord are that we are nothing before Him. Humility is the effect not so much of a moral process with ourselves, but of occupation with Him. Humbling is the effect of the Lord dealing with our souls when He sees the need of breaking us down, it may be to use us, certainly for further blessing. We could not so deal with ourselves. Judgment must come instead of humbling, but in every case anything is better than to have our soul lifted up: where is the uprightness there?

"The just," it is said, "shall live by faith." This is used repeatedly in the New Testament. There are three well-known quotations in the Epistles, on which a few words may be desirable before we leave the subject. It is the apostle Paul who uses this text on all these several occasions. In writing to the Roman saints he tells them that in the gospel the righteousness of God is revealed from faith to faith." Such is the only way and direction of the blessing. The righteousness of God is necessarily outside the reach of any unless it be revealed; but being revealed it is revealed "out of faith," ( ἐκ πίστεως ,) and in no other way, and consequently "unto faith" wherever faith might be. It could not be in the way of law: not even the Jew could suppose this, for the law claims man's righteousness, and does not say a word about the righteousness of God. The fact is that the law simply convicts man of inability to produce the righteousness which it claims; for though it demand it in God's name, there is only the answer of unrighteousness. According to the law a man ought to be righteous; but he is not. This is what the law proves wherever a man fairly confronts it that he is not righteous according to the divine requirement.

This state of ruin Christ has met by redemption; and consequently the gospel is entirely a question of God revealing His righteousness, though so many real Christians misunderstand it through their tradition. The meaning of the phrase is that God acts consistently with what is due to Christ, who has in redemption perfectly glorified God. He glorified Him as Father during His life; yet this could not have put away sin. But He glorified Him as God, when it was expressly a question of our sins, by His atoning death on the cross. Thenceforward God reveals His righteousness in view of that all-efficacious sacrifice; not only vindicating His forbearance in past times, but in the present time justifying the believer freely and fully in consequence of that mighty work. The first effect of God's righteousness, though not referred to in the Epistle to the Romans, is that God sets Christ at His own right hand on high. The next result (and this is the one spoken of there) is, that God justifies the believer accordingly. Romans 1:1-32; Romans 1:1-32 no doubt treats of His righteousness in the most abstract terms. The manner of it is not described till we come to Romans 3:1-31; Romans 4:1-25; Romans 5:1-21. But even in the first statement we have the broad principle that in the gospel there is the revelation of divine righteousness from faith (not from law), and consequently to faith wherever it be found. Such I believe to be the force of the proposition. Probably the chief difficulty to most minds is the expression "from faith." It means on that principle not in the way of obedience to law, which must be the rule of human righteousness. Habits of misinterpretation make the difficulty. [faith alone can be the principle if it be a revelation of divine righteousness; and consequently it is " to faith," wherever faith may be.

It is purposely put in abstract style, because the Spirit has not yet begun to set out how it can be and is. It would be anticipating the doctrine that He was afterwards to expound. For manifestly the work of Christ has not yet been brought in; and hence the consequences could not be explained consistently with any true order. It is mere ignorance to assume that scripture is irregular; for in fact there is the deepest order in what man's haughty spirit presumes thus to censure. It is entirely due to the haste which leads men naturally to admire only the order of man. As to the difficulty of the expression "from faith to faith," it is quite admitted that the idea is put in a very pithy and compressed form; so that to men who are apt to be wordy in the usual style, of course such compactness does sound peculiar.

This it is that answers to the expression of the prophet, "The just shall live by his faith." Success had great weight with the Jewish mind. They wondered at the prosperous career of the Gentile. But the prophet is explaining the enigma as Isaiah had done before. He insists that the only righteous man is the believer. It is not the justified but "the just;" and this in order to keep up the link between doctrine and practice, as it seems to me. "The righteous shall live by his faith." It is the combination of the two points, that faith is inseparable from righteousness, and a righteous man from believing. The Chaldean saw not God, and had no thought of His purpose or His way. The Israelite would find his blessing in subjection to His word and confidence in Himself. "Behold the proud! his soul is not right within him; but the just shall live by his faith." The expression then does not say the justified, but it is implied; and there is no real righteousness in practice apart from it. What preachers ordinarily mean is in itself true. We are justified by faith; but we do not require to draw out more than is in the prophecy; nor is justification explicitly developed inRomans 1:1-32; Romans 1:1-32 but rather inRomans 3:1-31; Romans 3:1-31; Romans 5:1-21. Let every scripture teach its own appropriate lesson.

Again, in Galatians 3:1-29 we have a slightly different use of the same scripture. "But that no man is justified by the law in the sight of God it is evident; for the just shall live by faith." Now here it is sufficiently plain that the apostle is excluding the thought of justification by law, and the way he disproves it is by the cited passage of Habakkuk. Hence the difference between Romans 1:1-32 and Galatians 3:1-29 is this, that in Romans we have the positive statement and in Galatians the negative. There he positively affirms that God's righteousness is revealed from faith to faith, supported by this text; whereas the point here is to exclude the law distinctly and peremptorily from playing any part in the justification of a soul. Justification is in no way by law; for "the just shall live by faith:" such is the point in Galatians. It is God's righteousness revealed by faith; for "the just shall live by faith:" such is the point in Romans. The difference therefore is plain.

In Hebrews the passage is used again in a way quite as different by the same apostle Paul. "For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith." The emphasis here is not on "the just" which is strong in Romans, nor upon "faith" which is strong in Galatians, but on "live" which is as strong here. Thus every word seems to acquire the emphasis according to the object for which it is used in these three places. In the end ofHebrews 10:1-39; Hebrews 10:1-39 the apostle is guarding the believer from discouragement and turning aside. He quotes once more "the just shall live by faith." Accordingly we are shown in Hebrews 11:1-40 the elders or Old Testament saints who obtained testimony in the power of faith. So they all lived in faith, every one whom God counts His worthies. It might be shown by faith in sacrifice, or in a walk of communion with God, or in anticipating judgment coming on the world, and accepting the divine means of escape. It might be in wearing the pilgrim character; or in the exertion of such power as delivered from the foe. But whatever the form, there was living by faith in every case. Hence we have here the most remarkable chapter in the Bible for its comprehensive grasp of the men of old who lived by faith, from the first great witness of its power here below to the blessed One who summed up every quality of faith, which others had manifested now and then: they separately and not without inconsistency, He perfectly and combined in His own person, and ways here below, indeed with much more that is deeper and peculiar to Himself alone.

Thus I do not think that it is necessary to vindicate the wisdom of God at greater length. The passage seems most instructive, if it were only to show the fallacy of supposing that each shred of scripture can only warrant a single just application.* Not so; though clothed in the language of men, scripture affords in this respect an answer to the infinite nature of God Himself, whose Spirit can unfold and apply it in distinct but compatible ways. Even among men there are not wanting wise words which bear more than one application, yet each true and just. If faith distinguished and secured the righteous in presence of the Chaldean invader, its value is even more pronounced now in the gospel, where it is a question of a soul before God, refusing false grounds of confidence, and walking unmoved in the path of trial among men.

* "Interpret the Scripture like any other book..... First, it may be laid down, that Scripture has one meaning the meaning which it had to the mind of the Prophet or Evangelist who first uttered or wrote it, to the hearers or readers who first received it." (Essays and Reviews: On the Interpretation of Scripture, 327.) Not the worst answer appears in the next two pages. "There are difficulties of another hind in many parts of Scripture, the depth and inwardness of which require a measure of the same qualities in the interpreter himself. There are lessons in the Prophets which, however simple, mankind have not yet learned even in theory . . . . All that the Prophet meant may not have been consciously present to his mind; there were depths which to himself also were but half revealed." (328, 329) It is no wonder that, when men forget that they are speaking of the word of God, they speak foolishly of Scripture and contradict themselves.

Certainly the word of God is here proved to be susceptible of different uses, weighty and conclusively authoritative. That it is applied by the same apostle Paul makes the case far more remarkable than if it had been differently employed by various writers. Had it been so, I have no doubt that the rationalists would have set each of the different writers against the truth. But they would do well to weigh the fact that it is the same inspired man* who applies to these different ends the same few words of our prophet. He was right. And yet it is very evident that in its own primary application, in its strict position in the prophecy, God is particularly providing for a state which lay before the Jews in that day; but then the same Spirit who wrote by Habakkuk applies it with divine precision in every one of the three instances in the New Testament. For what is common to all is that the word of God is to be believed, and that he who uses it holily, according to God by faith, lives by it, and is alone just and humble in it, as only this glorifies God withal. But what is true in the case of an Israelite so employing the prophetic word applies at least as fully to all the word of God used by faith, and more particularly to the gospel, because the latter is an incomparably deeper unfolding of God's mind than any word strictly prophetic. Prophecy shows us the character of God more especially in government; but the gospel is the display of God in grace, and this in the person and work of His Son, Jesus Christ. Is it possible to go beyond or even to reach this in depth? A simple Christian may indeed be led far beyond that which is usually proclaimed by preachers; but it is impossible to exaggerate the infinite character of the gospel as God has revealed it. We also learn from the use in Hebrews, as well as the prophet's context, that the vision looks on to the future coming of the Lord for the deliverance of His people. This indeed belongs to the prophetic word generally, and is no way peculiar to this vision in particular. It is a striking passage the vision, as setting forth under the Chaldean the downfall of the hostile Gentile, proud as he might be, though Israel might have to wait for the accomplishment. And that the full force is only to be when the Lord is actually come in person, and in relationship with His ancient people renewed by grace, is the gist of the prophets in general.

*I do not stop here to state the overwhelming evidence that Paul and no other wrote the Epistle to the Hebrews. The peculiarity of the style and method can be simply and satisfactorily accounted for by the consideration of his writing to believers of his own nation outside his Gentile apostleship. The doctrine is pre-eminently his own.

But it is important of course to bear in mind that, save in special revelations of the Jewish prophets, the vision of coming deliverance vouchsafed did not discriminate the time between the sufferings of Christ and the glories that should follow. Perhaps we may safely say that none seems to have known beforehand that there would be a long interval between the two advents; yet when the interval came we can bring passages from the prophets to prove it. So perfectly did God write the word by them, and so far beyond the very men who were the inspired witnesses of it; for no prophet knew the full extent or depth of his own inspired communications. This was a far better proof that God wrote by them than if all had been known; because whatever might have been the ignorance of Jeremiah or Isaiah, of Daniel or of Habakkuk the Holy Ghost necessarily knew all from the beginning. Thus what they wrote, going far beyond their own intelligence, rendered His mind who employed them evident. Hence we read in 1 Peter; of "The Spirit of Christ which was in them;" and the same scripture which indicates the reality of the inspiring Spirit in the prophets just now quoted shows that they themselves did not enter into all they wrote. They were "searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories that should follow." Certainly they did not know, but like others had to learn; and when they searched into it, they were told it was not for themselves, but "unto us they did minister the things that are now reported unto us by them that have preached the gospel unto you by the Holy Ghost sent down from heaven." It will be observed that the expression, "The Holy Ghost sent down from heaven," as we know Him now, is in full contrast with the prophetic Spirit who wrought in them and is called "the Spirit of Christ." The Lord Jesus was the great object of all the visions; and this it is important to note.

"Spirit of Christ," inRomans 8:1-39; Romans 8:1-39, I think, goes far beyond this. As employed by the apostle there, it means that the Holy Ghost characterizes the Christian with the full possession of his own proper portion as in Christ and Christ in him. The Holy Ghost is the seal of all, and dwells in the believer on this ground.

Then we find a remarkable series of what may be called strophes or stanzas, from verse 6 to the end of the chapter, a number of woes in regular succession with a reason annexed to each case. Verse 5 seems to be a general introduction. "Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people." Here we find that what was pronounced on the Chaldean by the Lord, and what was laid hold of by the tried prophet, when pleading for the people in spite of their faults, is now formally brought out. The evil must be judged before the blessing can be introduced in power. Consequently the evil is now fully set out before us. The reason why the Chaldean must be taken in hand by God flows simply and necessarily from the moral nature of God the impossibility that He should sustain one whom He had employed as His instrument when the instrument dared to exalt itself to the dishonour of God.

Here the derisive ode properly begins, or the first stanza. "Shall not all these (speaking of the nations that he was gathering unto him) take up a parable against him, and a taunting proverb against him and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with many pledges!* Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and all that dwell therein." Such is the first woe here pronounced on the enemy for his cruel rapacity without.

*So it would seem most naturally to mean. The reduplication of the word expresses increase either of degree or of number. So Drs. Lee and Henderson understand. The A.V., with Luther, etc., interprets like the Syriac and Vulgate. The Jewish commentators too are divided. It is hard to see any tolerable sense in the version as it stands.

The second woe pursues the matter more within. "Woe to him that coveteth an evil covetousness to his house that he may set his nest on high, that he may be delivered from the power of evil!" It may begin with mere self-aggrandisement or coveting another's; but the end of it is his own exaltation against all adversaries. He might not have so used his resources, but have simply lavished them away; but they are as selfishly employed as they were won to "set his nest on high that he may be delivered from the power of evil." "Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul." Violence follows in the wake. Verse 11, as is easily seen, answers to verse 8. "For the stone shall cry out of the wall, and the beam out of the timber shall answer it."

Then comes as the third woe (verse 12) another divine denunciation on more daring evil, not private only, but public and on a great scale. "Woe to him that buildeth a town with blood, and stablisheth a city by iniquity! Behold, is it not of the Jehovah of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (ver. 12-14) What a picture of the futile labours of the peoples, more particularly of the energetic Chaldean first of the Gentiles to come into the place of supreme power and universal authority! Jehovah reserves it for Himself in the only true sense. The kingdom of Messiah introduced by solemn judgments shall see the peaceful sway of good inseparable from the manifestation of the divine glory. That, and not at all Christianity or the church, is what is referred to here. It is the millennial age which will be the true time for the public establishment of all authority to the glory of Jehovah. The destruction of the Babylonian empire is no doubt of special interest in the mind of God, because the fall of that first world-empire shadows the fall of the last, when the dispersed Jews shall be freed and return from a still longer captivity; and a greater than Cyrus shall rule the world. All will be unrest among the nations till then, however truly grace may give souls far and wide to know a portion in Christ above and apart from the world. But there is no hope for the earth to be filled with the knowledge of Jehovah's glory till that day: on the contrary the apostacy must come before it and be judged by the righteous power of the Lord. What is called "the gospel dispensation" has another object and character, is inconsistent with the special pre-eminence of Israel, and stands aloof from the execution of judgments on the Gentiles.

The next is, "Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lord's right hand shall be turned unto thee, and shameful spewing shall be on thy glory. For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein" (verses 15-17). Here we see the most grievous corruption added to violence. No doubt there was shameless dissolution of manners spread by the Chaldeans; but I agree with those who give the words a larger and deeper bearing than such personal excesses, followed by ignominious exposure when judgment shall come on the nations.

But it is observable that there is a slight divergence from the order in what follows, possibly because it is the last woe here pronounced upon the foe. Consequently there is a purposed difference, and the sin here is brought in before the woe it was so flagrant. In other cases the woe was pronounced, and then the ground of it was explained. In this case, as being idolatry it was not merely a sin against men; neither covetousness nor violence nor corruption of others for selfish purposes; but the making and worship of graven images, an insult to God Himself who handed over power to the Chaldean. Such a return he must be made to feel. There is no room for other woes after this. "Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it." God might be patient; but to set up a golden image for instance in the plain of Dura, after the God of heaven had formally given him his world-empire, was no small offence in the Chaldean. As usual, the first thorough departure from God is fatal. God may linger ever so many years after before the blow fell on the Chaldean; but when God does judge, this sin comes up before Him. The profane and corrupt Belshazzar was the immediate occasion; but the cause lay deeper the first open insult to God after power was given of God. The last verse of the woe shows how after this the scene changes. "Jehovah is in his holy temple: let all the earth keep silence before him."

Habakkuk, however, breaks forth in prayer. It is now a question of the righteous, and not of the judgment of the Chaldean. The last chapter accordingly is a most beautiful and sublime outpouring of the prophet. "A prayer of Habakkuk the prophet on Shigionoth.* O Jehovah, I have heard thy speech, and was afraid. O Jehovah, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy." And so He does. "God came from Teman and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise." Although it be a prayer, it assumes the form of a psalm. "And his brightness was as the sunlight; he had rays streaming out of his hand: and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and made the earth tremble: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting" (Habakkuk 3:1-6).

*It seems plain that the Hebrew refers here as in the Psalms to music, instruments accompanying the song suitably. In this case it was no doubt of a wild enthusiastic measure, expressive of joy and triumph.

Nevertheless God occupies Himself with that which men may despise. He takes notice of the little; and this just because He is infinitely great. Those who merely aspire after a greatness which they do not possess are afraid of demeaning themselves by noticing that which is small. Not so where there is real greatness. Israel were His object, not the rivers or the sea. He sought and would save His people. "I saw the tents of Chushan in affliction: and the curtains of the land of Midian did tremble. Was Jehovah displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thy horses and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers. The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation, thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people." There we see what was near the prophet's heart: was it not also near Jehovah's heart? "Even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah" (verses 7-13).

To a Jew's mind, and very properly, the salvation of Israel is as a rule bound up with the judgment of the Gentiles when the chosen people shall rise to their allotted and good eminence, at length fitted for it after humiliation, and the Gentiles willingly subject (though there may be, especially and growingly at the end but feigned obedience) spite of their long-continued resistance in pride. With the Christian salvation has another sense, and implies our calling out of the world to heaven. The world is left undisturbed: the individual soul is called by faith out of it to the Lord, and so it will be up to His coming for us and our change into conformity with His glory. But when salvation comes to the Jews it will be by the putting down of the enemies that strive round about and against them. That is, it is power that comes down to earth, and deals with the world, leaving the Jews for blessing, by the destruction of their enemies under the hand of God. We, on the contrary, are entitled to enjoy the salvation of God in Christ by His cross whilst the evil of mankind remains unjudged; and we, being thus delivered and knowing it in the power of the Spirit, are therefore called out to be separate to the Lord in grace, yet with full sense of personal victory through His death and resurrection.

The account of the judgment proceeds: "Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters."

The prophet then expresses even his awe at such a solemn interference for Israel: what should those feel who must be objects of divine vengeance? "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops."

Although however there is such a magnificent description of the sure judgment of the enemy in all its extent (not merely the Chaldeans now, but all their enemies), and although there is the assured salvation of the people of God, even the Jews, the prophet meantime answers to the faith of which he had himself been the preacher by one of the finest expressions of that faith which the Old Testament contains. "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:" none able to show them any good. "Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah the Lord is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my* stringed instruments."

*That there is any ground to infer from the "my" that the prophet was a Levitical chorister is refuted by Isaiah 38:20, as another has remarked. Certainly Hezekiah was no Levite, as he should be if that reason were valid. I am aware that so runs the tradition, as we learn from the Chisian MS. of the Inscription to Bel and the Dragon in the LXX.; but this is all very precarious.

Thus, with this song which (in strains equally suited and magnificent as a whole) brings out the triumph of glory at the end, and meanwhile the path which faith pursues in the confidence of divine grace spite of all adverse appearances, the prophet closes his remarkable message.