God has placed such a concern and burden on my heart for young ladies that they would walk holy and pure before the Lord. But, i never know exactly how to reach out to them. I feel like i never am the influence I should be on them. This post is for all you ladies out there that my life touches whether you are single or married. I pray God uses this in your life. (To all you gentleman that read this please bear with me as i talk to "the girls". )
Maybe because it is one of my struggles that is why it is a burden on my heart that others be made strong through my struggles. I was given this article recently and it was so convicting and so reassuring that I am on the right track.
This is only excerpts from the article. If you would like the whole article email me and I will be glad to send you the entire thing.
~The Godly woman~
by Charo and Paul Washer
Esther 2:12-13 Proverbs 31 1 Sam 16;7
I have alwasy been amazed at the kind of preparation that the guture queen Esther had to go through before she was able to come before King Xerxes. Would any of us want to go through 12 moths of beauty treatments before meeting the man of our dreams? Probably not, but then again, imagine the possibilities. One year set aside for one sole purpose-becomeing all you can be for the one you love the most. Precious time to cultivate beauty, to make an investment in educaiton and etiquette, to strenghthen virtue, and build character. The preparation of esther reminds me of that precious time between the awakening of desire in a you woman's heart to share her life with a mate and the moment she walks down the aisle. For many, this time of preparation is seen as nothing more than a time of waiting. Single women often see themseleves as sitting on the shelf while life passes them by, or as sitting on the bench while others play the game. They do not realize that they are wasting the most important time of their lives. They rob their future husbands of a more virtuous woman, and they are robbing God of a servant through whom He desires to do great things....... Esther had to be trasnformed from a young lady into a queen before she could wear the title and fulfill the role. In the same way, the single Christian woman must learn the ways of the Kingdom of Heaven before she ever unites with the one that God is preparing for her... She must be prepared by God Himself and His Word, and by other godly women who have been prepared before her... Singleness is not a waste of time...but a time that God has set aside especially for the woman, to make her into what he wants her to be and to use her in ways that just might be impossible after marriage.... Would it not be a terrible thing to finally meet the man who is to become your husband only to find out that he has used his singleness to serve God and to prepare himself to be a better husband for you...It is a wonderful thing when God blesses a woman with a husband... it is still an even greater joy for her to know that her time as a single woman was also a time of seeking God and being faithful to Him and His purpose. That she did not for one moment with to flee that state, but desire only to trust in God and wait upon His gracious sovereignty.God knows exactly what you need and he even knows the desires of your heart better than you do.... As women, our nature desires the company and companionship of a man. This is from God and therefore good. But at the same time we are wrong to think that death will be the result if this need is not fulfilled... I have found that there are two primary reasons why someone "desperately" needs someone else. First of all it is because they do not know God as they should. Is God not the God of all comfort? Is not Christ the exalted Lord who fills all things everywhere? Then why do we complain about how empty and alone we feel? Could it be that God extends our time of singleness so that we might find our life in Him and learn to be complete in Him? ... If we seek to be married because we feel that a husband will fill our lives or will in some way make us complete, we will be sorely disappointed in our marraige. No man, no matter how Christ-like could ever take the place of God in our lives, to think such a things is pure idolatry... The second reason for desperately needing someone in our lives is plain selfishness. When we need someone in order to feel loved, or when we need someone so that our feelings of loneliness might dissipate then we are wanting marriage for all the wrong reaons. Being single is a time to learn of God and ourselves, a time to discover who we are in Christ, and to grow in Christlikeness. it is a time to be zealous for good works and involved in ministry to others.
I hope that this is a blessing to all of you. God has used this so much in my life and it seems that it is one continous lesson that I have to keep relearning. God is so patient. To all of you single girls remember that God has given you this time to get to know HIM!!! What an awesome opportunity. God has kept you single for His glory. He wants to use you in a greater capacity than He could married. Just think of the time you are able to spend in prayer, in ministering to others and just waiting in His presence. As I look at it this way I don't think i would change it for anything in the world. Don't get me wrong marriage is a wonderful thing, something I desire would some day happen to me, and I believe its a wonderful longing from God. But as was said in this article if we allow our longing for marriage or even after marraige our family or husband or before marraige our boyfriend take the place of God it is PURE IDOLATRY. God needs to be in first place. I thank God he has kept me single this long because if I had gotten married when i wanted to i don't think I would have come to know God as I do today. So girls whether married or single don't allow anything to take the place of our beloved Lord. Be a Mary and sit at His feet and learn of Him. Don't let anything take His rightful place in your life. I love you all and I pray for you all that God would grow you in grace and knowledge of the Lord Jesus Christ.
A God Story Life ~ by Amy Vest Cox
4 years ago
23 comments:
gag, gag, puke, ughhh, gag. this article is mushy enough to gag a maggot
I am so ecstatic that my life's work has been SO eloquently portrayed by this talented young lady!
Arghhhh! Me thought the pirate life was fun! That was till me read this here blog an finally found me purpose in life! Arghhh! Hoist the sails, it's OFF TO THE DATING PARLOR (hopes we can find that perfect wench to schwab the decks and sing to me sailors!)
GREAT! I'm so excited to see someone has been reading my books and teaching what they've learned from them! YOU GO GIRLS!
Excellent material. I am planning to apply these principles to all of my wives.
I LOOOOOOOOOOOOOOOVE IT !!!!!!!
WRITE MORE !!!!!!!!!!!!! I MUST READ MORE !!!!!!!!!!!!!
PLEEEEAAAASE DON'T LEAVE ME GUESSING FOR SO LONG WHAT WILL BE ON THE NEXT ARTICLE!
good article on the rolls, I mean roles, of women
ba ba ba ba ba, I'm Lovin' It!
I like this article. It's grrrrrrrrrrreat!
We would love to obtain your permission to use this article in our next magazine.
WIVES, SUBMIT TO YOUR HUSBANDS!
Since my recent health condition of not being able to eat any fat, and as my wife can eat no lean, we realized from this brilliant article that, between the both of us, we'll lick the platter clean.
Helpful material for our men and their wives in the Ku Kluks Klan. Thank you.
This blog could be the voice of the next freedom movement for black women everywhere. Thank you.
I'll have this blog destroyed by noon tommorrow.
haraka haraka haina baraka. Pole Pole ndiyo mwendo.
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Vers. 1-4. Now it came to pass in the days of Ahasuerus (this is
Ahasuerus which reigned, from India even unto Ethiopia). —
Artaxerxes: — By almost universal acknowledgment now, the sovereign
here referred to is Artaxerxes, surnamed Longimanus, or the long.handed;
the term Ahasuerus being, like that of Pharaoh, expressive of the kingly
dignity, and not the name of an individual. In his time the Persian empire
was of vast extent, comprehending all the countries from the river Indus on
the east to the Mediterranean on the west, and from the Black Sea and the
Caspian in the north to the extreme south of Arabia, then called Ethiopia.
(A. B. Davidson, D. D.)
God liberal to sinners: — What rich gifts hath God often bestowed on
men who know Him not! Think not, however, that God is more liberal to
His enemies than to His friends. Some of the vilest of men possessed all the
great and large dominions of the Persian empire. But if God has bestowed
on you the least measure of true faith, of unfeigned love, of unaffected
humility, He hath bestowed on you treasures of inestimably greater value
than all the possessions of Artaxerxes Longimanus or of Nero.
(G. Lawson, D. D.)
Prosperity cursed: — A curse is mingled with all the prosperity of sinners,
because they know not how to use or to enjoy, but are disposed, by their
corrupt tempers, to abuse everything which they possess.
(G. Lawson, D. D.)
A great want in the soul of man: — There is a want in the soul of man
which all the wealth of one hundred and twenty-seven provinces cannot
supply. There is a want which the best social arrangements cannot supply.
There is a craving in the heart of man beyond all creature power to satisfy.
Guilty man needs to be placed in a right relation toward God. Money
cannot purchase for him peace and pardon. Artaxerxes was as poor as the
humblest serf in his dominions in this respect, and far poorer than the
poorest of the children of Judah, dispersed through his empire as exiles, but
knowing Jehovah. (A. B. Davidson, D. D.)
Character of Ahasuerus: — First to come before us in the story is the
king, Ahssuerus, more familiar to us as Xerxes. Cruel, passionate,
capricious, his character as set forth in contemporary history is wholly in
keeping with all that we see of him here. This is the man who was
hospitably entertained by Pythias of Lydia when on his way to Greece, and
helped by an enormous contribution; but when the old man, who had given
all his other sons to the service of the king, pleaded that the eldest might
stay with him, Herodotus tells us that Xerxes in a fury commanded that the
son should be slain, and he made his whole army pass between the severed
body. Of him it is told how that when a storm destroyed the bridge by
which he would cross into Greece, he commanded the engineers to be
slain, and then had the sea beaten with chains to subdue it into better
manners. He comes near to us by his association with the famous Greek
heroes. Marching in his pride with a host of five millions, with which he
would subdue the world, he is stayed by three hundred Spartans, whilst his
vast fleet is destroyed by the skill and courage of the Greeks at Salamis, a
victory that secured the deliverance of Europe from Oriental despotism,
and preserved for us the literature and art which have uplifted and
beautified our civilisation. (Mark Guy Pearse.)
Which was in Shushan the palace. —
The palace at Shushan is presented before us. Shushan was the metropolis
of Persia, a magnificent city of about fifteen miles circumference, and the
residence of the kings. In winter the climate was very mild, but in summer
the heat was so excessive that an old writer says the very lizards and
serpents were consumed by it on the streets. It was probably on this
account that the seat of government was at Ecbatana in summer, and only
in winter at Shushan. (T. McEwan.)
Vers. 8-9. In the third year of his reign, he made a feast. —
The occasion of the feast: — It was the third year of the reign of Xerxes.
Now we know from the Greek historian Herodotus that in that very year
Xerxes “summoned a council of the principal Persians, as well to hear their
opinions as to declare his own,” on the matter of the invasion of Greece.
At first, on his accession to the throne, we are told that “he showed little
disposition to make war against Greece, and turned his thoughts to the
reduction of Egypt”; but after he had succeeded in Egypt, he was all the
more inclined to listen to the advice of his cousin Mardonius, and seek to
punish the Athenians for the defeat of his father at Marathon. Accordingly,
at the council assembled in Shushan, he declared his purpose “to lay a
bridge over the Hellespont, and to transport an army into Greece, that he
might punish the Athenians for the injuries they had done to the Persians
and to his father.” Nay, not content with that, he added, “I intend, with
your concurrence, to march through all the parts of Europe, and to reduce
the whole earth into one empire; being well assured that no city or nation
of the world will dare to resist my arms after the reduction of those I have
mentioned.” He was opposed by his uncle, Artabanus, but ultimately, under
the influence of Mardonius and some illusory oracles which fell in with his
own ambition, the die was cast, and the decision was made to prepare for
and carry out the invasion of Greece with such an army as the world had
never before seen. Now it was in connection with this determination, and in
order, as I believe, to give the greatest possible impulse to the carrying out
of the enterprise so resolved on, that this long-continued fete was held. He
wanted to produce the conviction that, with such resources as he had at his
command, it was impossible that he should fail. This accounts for the
magnificent scale on which everything was done. It looks supremely
foolish, but it is a folly that keeps its ground to this day even in western
lands, where it is still the fashion for men to banquet themselves into
enthusiasm for some great railway enterprise or some party campaign.
(W. H. Taylor.)
Feasting not favourable to valour: — There is good reason to suppose
that this feast was held on the occasion of his projected invasion of Greece.
To fill the minds of his captains with confidence, and to fire his soldiers
with military ardour, he makes all this vain display and provides this
munificence of self-indulgence. If this be so, with how little favourable
result when the brunt of the struggle came! Yet what other result than that
which actually came could be reasonably expected? Real courage and
endurance are bred of much harder conditions than these. How are real
men made? and how are they made ready for any manly thing of more than
common difficulty? By feasting on rich viands? By drinking wine and
looking on it when it is red in the cup? By nights of revelry? By gazing on
the outside shows of life? By sinking into voluptuous ease? Never since the
world began have manhood and courage sprung of such things as these,
although in a few rare instances they may have passed through them
unbroken and not much defiled. The Greeks were comparatively few and
comparatively poor; and their country had no vast harvest bearing plains.
They were fighting for rocks and mountains and seas. But those mountains
and seas were the symbols and the guardians of their liberty.
(A.Raleigh, D. D.)
Pride spoils hospitality: — He has ordained a feast for them. But the feast
is really to his own power and pride. (A. Raleigh, D. D.)
The vanity of worldly grandeur: —
1. There is unlimited power. The man presented to our view is “reigning
from India even unto Ethiopia, over an hundred and seven and twenty
provinces.”
2. His power was supreme. The life of every subject in his kingdom
depended on his word. He ruled without resistance and without control.
The wealth, the productions, the inhabitants of the greatest empire of the
earth, were thus his undisputed right. Here was one great object of human
ambition completely gained. What struggles are made on earth for the
attainment of office and personal dominion! The lust of power has waged
the deadliest wars of earth, excited the cruellest murders of men, and
deluged nations with blood. Among ourselves we see this lust of power on
a smaller scale, in all the political efforts and contested elections of our
own day, and in our own land.
3. There is a peaceful and secure possession of this unlimited power. The
view is given to us “in those days when Ahasuerus sat on the throne of his
kingdom.” Ahasuerus possessed his father’s dominions in perfect peace.
He had nothing to do but to govern peacefully and to enjoy abundantly.
What blessings he might have dispersed abroad! What monuments of
usefulness to men he might have established! The peaceful possession of
power is a great privilege, as well as a great temptation. It enables man to
be a benefactor to his race. He may sit as king among the mourners and
make a thousand weary hearts to sing for joy. But it is a great temptation
to the sensual cupidity of man. The history of the world is filled with the
stories of human power, oppressive and destructive.
4. There is the possession of vast wealth and outward glory. Ahasuerus
gathered around him “all his princes, his servants, the power of Persia and
Media, the nobles and princes of the provinces being before him, when he
showed the riches of his glorious kingdom and the honour of his excellent
majesty.” No condition could appear to an earthly mind more desirable or
tempting. We know something of the struggle for wealth. It is the great
object for contest in the peaceful walks of business and commercial
enterprise. To be rich, in modern society, is to be influential and exalted.
What a vast privilege is the possession of such wealth! What happiness it
may communicate when it is faithfully dispensed and employed as an
instrument for human benefit! How great is the honour and the joy of being
thus a public benefactor to mankind! But the responsibility is also great.
Alas, how opposite to all this is the habitual use of wealth! It leads the
selfish mind to a forgetfulness and neglect of the wants of others. It
persuades sinful men that they have the right to live for their own
indulgence and pleasure, and are not to be held responsible to others for
the way in which their own acquisitions and means of influence are
employed.
5. There is also splendid display. Wealth is often hoarded with a covetous
grasp for mere accumulation. Man wants even the openness of heart for its
display. But in the picture by which the Holy Spirit will illustrate for us the
emptiness of the world there shall be no such defect. The wealth which has
been amassed shall have the opportunity of the utmost manifestation. How
we follow after pageants and exhibitions of the lowest kind! The gilded
tinsel of such scenes, whether military or dramatic, funereal or joyous, is
always exciting and attractive to the giddy, silly minds of the multitude.
6. There is not only all this power, wealth, and display combined; there is
also here boundless actual indulgence and hospitality. What could have
been more grand or satisfying in earthly things? Doubtless the whole
multitude applauded the magnificence and hospitality of the youthful
monarch. If the world can give man happiness in sensual indulgence, here
was a scene of its perfect joy. No element of delight is wanting in such a
picture. All these provisions arc unsatisfying still.
(1) They are all unsuitable. The soul has other views and needs, which
none of these outward provisions of the earth can ever reach. There is still
the burden of inward sin. There is still the want of reconciliation to God.
(2) They are temporary. They are the things of a day at the best. The whole
of a worldly life is but a day’s dream of pleasure. To-morrow it will be
over. To take you off from this vain pursuit of earth is the purpose of such
a scene as the one we have considered. Look at it, not to desire it, but to
discern its vanity. Behold how empty, how unsatisfying, how unsuitable,
how transitory it is! Cease to look there for your joys. (S. H. Tyng, D. D.)
Ahasuerus: —
I. The king of Persia at this time was AHASUERUS. We read in Scripture of
four grand earthly empires, of which this was one — and the second in the
order of succession. The Babylonian, the Medo-Persian, the Grecian, and
the Roman all passed away as a dream — they crumbled to dust, and their
glory is long ago departed! Notwithstanding the strength and celebrity of
these ancient kingdoms, they came to nought and “their dominion was
taken away.” But there is a kingdom which passeth not away. Its King will
remain in honour and glory for ever, and its subjects shall be blessed with
everlasting happiness.
1. Great as was the extent of these kingdoms, His is inconceivably more
extensive.
2. It is also more durable. “His dominion is an everlasting dominion.” Let
us be anxious to be numbered among the subjects of this kingdom, for they
are all “kings and priests” for ever. With Christ on His throne we shall
stand before His throne and that of His Father in the celestial city; we shall
see His face, and His name shall be in our foreheads; we shall need no
candle nor light of the sun, for the Lord God will give us light, and we shall
reign for ever and ever!
II. This mighty potentate, Ahasuerus, WISHED TO MAKE A DISPLAY OF HIS
GREATNESS. Seldom, alas! is that expression, “Where much is given, much
will be required,” practically in their remembrance! Oh! let us beware of
glorying in anything of our own — of “sacrificing unto our own net, and
burning incense to our own drag.” Man at his best state is altogether
vanity, and possesses nothing of any value but what God has given him.
Where providence has bestowed much of earthly wealth and authority, it
requires much grace not to be unduly elevated by them, and to keep ever in
mind that they are given for usefulness. The weighty responsibilities which
they bring with them are seldom considered. Let us beware of pride. “The
proud in heart is abomination to the Lord.” Crush the first risings of vanity
and self-importance. Dread every high thought of yourselves, every
towering imagination, every exalted ides of your own moral excellency,
remembering that God knoweth the proud afar off, but giveth grace to the
humble.
III. At this feast, though a heathen one, THERE WAS ONE THING WHICH
CONDEMNED THE PRACTICE OF MANY WHO CALL THEMSELVES CHRISTIANS.
“and the drinking was according to law; none did compel, for so the king
had appointed to all the officers of his house, that they should do according
to every man’s pleasure.” Intemperance is an abomination to God and a
degradation to man. Hereby the creature, which is inferior only to the
angels, makes himself lower than the beasts of the field! The bounties of
providence are continued evidences of God’s tender care toward us, His
undeserving creatures, and are to be thankfully and humbly received and
used piously and in moderation. They are given for the support of our
nature, to enable us to glorify God in our bodies and in our spirits: let us
not, then, render ourselves incapable of doing so by drowning our rational
powers in intoxicating liquors, and throwing our bodies out of health and
comfort by a worse than beastly abuse of God’s mercies.
IV. But though the feast of Ahasuerus was free from the disgrace of
compelling the guests to proceed to drunkenness, YET DID VERY EVIL
CONSEQUENCES RESULT FROM IT; indeed, it is but seldom that such
meetings are free from such consequences. We read of Belshaznar’s feast,
and that it was not without its grievous impieties. We read likewise of
Herod’s feast, and of the deed of darkness which gave it its notoriety. Our
Lord, too (Luke 14.), teaches us that, though the entertaining of our
friends in this way is not entirely prohibited, the money thereby expended
would be much better laid out, against the day of reckoning, in consoling
the miserable and relieving the distresses of the indigent and needy.
V. Let us consider THE EVIL WHICH WAS OCCASIONED BY THE FEAST.
1. It behoveth us to lead exemplary lives, and the higher we are placed in
community the more ought this to be the object of our ambition.
2. It behoveth us to regard the duties which appertain to the relations of
life in which we are placed. (J. Hughes.)
The short-lived treasure: — The apostle Paul speaks of the world as if it
were a pageant which has been exhibited and is over; a procession which is
on the march and has passed by; a scene picture which drops for a moment
and then gives way to another which succeeds it. Here there is no
continuing city for man. If he would have a kingdom which cannot be
removed, he must seek it beyond the limits of the present world, among the
things which are unseen and eternal.
1. Our first reflection must be, the world passeth away. It has gone. All its
indulgences and all its glories have come to their appointed end. Nothing of
them remains. Ahasuerus feasted and Vashti suffered. All is silent and
dead. No single voice of the glory or of the sorrow remains. Where is the
splendour of Shushan? Not one stone remains upon another of all the
palaces of its glory or the portals of its majestic display. How wonderfully
contrasted are the works of God and the works of man! The one has
perished. The others remain, But is not this equally true of earth in all the
relations and displays of its glory? Look where you will, you see the same
history continually repeated. The bloom of youth, the gaiety of health, the
boast of riches, the clarion sound of triumph and power, all, all pass away.
They live a moment; they shine for a day; and they are gone. Man tries in
vain to prolong their enjoyment and their being; or even to recover their
shape, and perpetuate their memory. He is doomed to disappointment in
them all. The retrospect is sadness and self condemnation. There at least
we may say, “My heart and my hope shall not be fixed. Something better
than this I must have and will have. The joys that fade so rapidly and so
certainly are not for me. This world, and all the things which are in this
world, shall never be the treasure of my choice.”
2. As our second reflection upon this accomplished scene, the manner of its
passing has been most remarkable. In the lesson we have considered, God
has been pleased to show us this experiment on the grandest scale. The
world began with every possible advantage for its working and its display,
and in every succeeding step it went downward until it came to nothing. Its
first scene was its brightest one. The morning rose when the tide was at his
full and the surface calm as the molten silver. Every hour marked its rapid
ebb, till the evening closed upon a full accumulation of defilement and
disgust which the preceding show had vainly covered for a season. It was a
sad experiment indeed. In the manner of its passage and trial it was a
universal type. In all our possessions of the world, in the whole scheme of
mere worldly enjoyment, the first is always the best. The clock of this
world still strikes backward. It begins at twelve, runs rapidly round to one,
and then stops. Thus its circle is complete, larger or smaller as it may
happen to be. How many have I seen, starting in all the pride of inherited
wealth, closing their career in neglect and poverty! How many have I
beheld the centre of personal admiration in the world of fashion, of earthly
pomp and folly, living to be forgotten and abhorred! Thus this present
world repays its votaries. And when the result comes in age, or sickness, or
poverty, or neglect, and the whole machine has run down and stopped,
bitter and disgusting indeed is the remembrance of the world which has
gone. But what a contrast there is between this passing worldly portion and
the reality of that treasure which stands in opposition to it! The heavenly
portion ever grows more and more compensating and satisfactory. The
heart never grows old or dull in the faithful pursuit of it.
3. In this passage of the world you may see what are the elements of its
short-lived power to please — what are the facts which make up the
necessity of this rapid rush of all that sinful man has sought and desired on
the earth. Ahasuerus had everything which a mere sensual mind could ask.
PROVIDENCE — AS SEEN IN
THE BOOK OF ESTHER.
NO. 1201
A SERMON DELIVERED ON LORD’S-DAY MORNING,
NOVEMBER 1ST, 1874,
BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE, NEWINGTON.
“Though it was turned to the contrary, that the Jews had rule over
them that hated them.” — Esther 9:1.
YOU are probably aware that some persons have denied the inspiration of
the Book of Esther because the name of God does not occur in it. They
might with equal justice deny the inspiration of a great number of chapters
in the Bible, and of a far greater number of verses. Although the name of
God does not occur in the Book of Esther, the Lord himself is there most
conspicuously in every incident which it relates. I have seen portraits
bearing the names of persons for whom they were intended, and they
certainly needed them, but we have all seen others which required no name,
because they were such striking likenesses that the moment you looked
upon them you knew them. In the Book of Esther, as much as in any other
part of the word of God, and I had almost committed myself by saying —
more than anywhere else, the hand of Providence is manifestly to be seen.
To condense the whole of the story of the Book of Esther into one sermon
would be impossible, and therefore I must rely upon your previous
acquaintance with it; I must also ask your patience if there should be more
of history in the sermon than is usual with me. All Scripture is given by
inspiration, and is profitable, whether it be history or doctrine. God never
meant the Book of Esther to lie dumb, and whatever it seemed good to him
to teach us by it, it ought to be our earnest endeavor to learn.
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The Lord intended by the narrative of Esther’s history to set before us a
wonderful instance of his providence, that when we had viewed it with
interest and pleasure, we might praise his name, and then go on to acquire
the habit of observing his hand in other histories, and especially in our own
lives. Well does Plavel say, that he who observes providence will never be
long without a providence to observe. The man who can walk through the
world and see no God, is said upon inspired authority to be a fool; but the
wise man’s eyes are in his head, he sees with an inner sight, and discovers
God everywhere at work. It is his joy to perceive that the Lord is working
according to his will in heaven, and earth, and in all deep places.
It has pleased God at different times in history to startle the heathen world
into a conviction of his presence. He had a chosen people, to whom he
committed the true light, and to these he revealed himself continually: the
rest of the world was left in darkness, but every now and then the divine
glory flamed through the gloom, as the lightning pierces the blackness of
tempest. Some by that sudden light were led to seek after God, and found
him; others were rendered uneasy, and without excuse, though they
continued in their blind idolatry. The wonderful destruction of Pharaoh and
his armies at the Red Sea was a burst of light, which startled the midnight
of the world by giving proof to mankind that the Lord lived, and could
accomplish his purposes by suspending the laws of nature and working
miracles. The marvellous drama enacted at Shushan, the capital of Persia,
was intended to be another manifestation of the being and glory of God,
working not as formerly, by a miracle, but in the usual methods of his
providence, and yet accomplishing all his designs. It has been well said that
the Book of Esther is a record of wonders without a miracle, and therefore,
though equally revealing the glory of the Lord, it sets it forth in another
fashion from that which is displayed in the overthrow of Pharaoh by
miraculous power.
Let us come now to the story. There were two races, one of which God
had blessed and promised to preserve, and another of which he had said
that he would utterly put out the remembrance of it from under heaven.
Israel was to be blessed and made a blessing, but of Amalek the Lord had
sworn that “The Lord will have war with Amalek from generation to
generation.” These two peoples were therefore in deadly hostility, like the
seed of the woman and the seed of the serpent, between whom the Lord
himself has put an enmity. Many years had rolled away; the chosen people
were in great distress, and at this far off time there still existed upon the
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face of the earth some relics of the race of Amalek; among them was one
descended of the royal line of Agag, whose name was Haman, and he was
in supreme power at the court of Ahasuerus, the Persian monarch. Now it
was God’s intent that a last conflict should take place between Israel and
Amalek: the conflict which began with Joshua in the desert was to be
finished by Mordecai in the king’s palace. This last struggle began with
great disadvantage to God’s people. Haman was prime minister of the farextending
empire of Persia, the favourite of a despotic monarch, who was
pliant to his will. Mordecai, a Jew in the employment of the king, sat in the
king’s gate; and when he saw proud Haman go to and fro, he refused to
pay to him the homage which others rendered obsequiously. He would not
bow his head or bend his knee to him, and this galled Haman exceedingly.
It came into his mind that this Mordecai was of the seed of the Jews, and
with the remembrance came the high ambition to avenge the quarrel of his
race. He thought it scorn to touch one man, and resolved that in himself he
would incarnate all the hate of generations, and at one blow sweep the
accursed Jews, as he thought them, from off the face of the earth. He went
in to the king, with whom his word was power, and told him that there was
a singular people scattered up and down the Persian empire, different from
all others, and opposed to the king’s laws, and that it was not for the king’s
profit to suffer them. He asked that they might all be destroyed, and he
would pay into the king’s treasury an enormous sum of money to
compensate for any loss of revenue by their destruction. He intended that
the spoil which would be taken from the Jews should tempt their neighbors
to kill them, and that the part allotted to himself should repay the amount
which he advanced, thus he would make the Jews pay for their own
murder. He had no sooner asked for this horrible grant than the monarch
conceded it; taking his signet ring from off his finger, he bade him do with
the Jews as seemed good to him. Thus the chosen seed are in the hands of
the Agagite, who thirsts to annihilate them. Only one thing stands in the
way, the Lord has said, “No weapon that is formed against thee shall
prosper, and every tongue that riseth against thee in judgment thou shalt
condemn.” We shall see what happens, and learn from it.
I. First, we shall learn from the narrative that GOD PLACES HIS AGENTS IN
FITTING PLACES FOR DOING HIS WORK. The Lord was not taken by
surprise by this plot of Haman; he had foreseen it and forestalled it. It was
needful, in order to match this cunning, malicious design of Haman, that
some one of Jewish race should possess great influence with the king. How
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was this to be effected? Should a Jewess become Queen of Persia, the
power she would possess would be useful in counteracting the enemy’s
design. This had been all arranged years before Haman had concocted in
his wicked heart the scheme of murdering the Jews. Esther, whose sweet
name signifies myrtle, had been elevated to the position of Queen of Persia
by a singular course of events. It happened that Ahasuerus, at a certain
drinking bout, was so far gone with wine as to forget all the proprieties of
eastern life, and send for his queen, Vashti to exhibit herself to the people
and the princes. No one dreamed in those days of disobeying the tyrant’s
word, and therefore all stood aghast when Vashti, evidently a woman of
right royal spirit, refused to degrade herself by being made a spectacle
before that ribald rout of drinking princes, and refused to come. For her
courage Vashti was divorced, and a new queen was sought for. We cannot
commend Mordecai for putting his adopted daughter in competition for the
monarch’s choice; it was contrary to the law of God, and dangerous to her
soul in the highest degree. It would have been better for Esther to have
been the wife of the poorest man of the house of Israel than to have gone
into the den of the Persian despot. The Scripture does not excuse, much
less commend, the wrong doing of Esther and Mordecai in thus acting, but
simply tells us how divine wisdom brought good out of evil, even as the
chemist distils healing drugs from poisonous plants. The high position of
Esther, though gained contrary to the wisest of laws, was overruled for the
best interests of her people. Esther in the king’s house was the means of
defeating the malicious adversary. But Esther alone would not suffice; she
is shut up in the harem, surrounded by her chamberlains and her maids of
honor, but quite secluded from the outside world. A watchman needed
outside the palace to guard the people of the Lord, and to urge Esther to
action when help is wanted. Mordecai, her cousin and foster-father
obtained an office which placed him at the palace gate. Where could he be
better posted? He is where much of the royal business will come under his
eye, and he is both quick, courageous, and unflinching: never had Israel a
better sentinel than Mordecai, the son of Kish, a Benjamite — a very
different man from that other son of Kish, who had suffered Amalek to
escape in former times. His relationship to the queen allowed him to
communicate with her through Hatach, her chamberlain, and, when
Haman’s evil decree was published, it was not long before intelligence of it
reached her ear, and she felt the danger to which Mordecai and all her
people were exposed By singular providences did the Lord place those two
most efficient instruments in their places. Mordecai would have been of
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little use without Esther, and Esther could have rendered no aid had it not
been for Mordecai. Meanwhile, there is a conspiracy hatched against the
king, which Mordecai discovers, and communicates to the highest
authority, and so puts the king under obligation to him, which was a
needful part of the Lord’s plan.
Now, brethren, whatever mischief may be brewing against the cause of
God and truth, and I dare say there is very much going on at this moment,
for neither the devil, nor the Jesuits, nor the atheists are long quiet, this we
are sure of, the Lord knows all about it, and he has his Esther and his
Mordecai ready at their posts to frustrate their designs. The Lord has his
men well placed, and his ambushes hidden in their coverts, to surprise his
foes. We need never be afraid but what the Lord has forestalled his
enemies, and provided against their mischief.
Every child of God is where God has placed him for some purpose, and the
practical use of this first point is to lead you to inquire for what practical
purpose has God placed each one of you where you now are? You have
been wishing for another position where you could do something for Jesus:
do not wish anything of the kind, but serve him where you are. If you are
sitting at the King’s gate there is something for you to do there, and if you
were on the queen’s throne, there would be something for you to do there;
do not ask either to be gatekeeper or queen, but whichever you are, serve
God therein. Brother, are you rich? God has made you a steward, take care
that you are a good steward. Brother, are you poor? God has thrown you
into a position where you will be the better able to give a word of
sympathy to poor saints. Are you doing your allotted work? Do you live in
a godly family? God has a motive for placing you in so happy a position.
Are you in an ungodly house? You are a lamp hung up in a dark place;
mind you shine there. Esther did well, because she acted as an Esther
should, and Mordecai did well, because he acted as a Mordecai should. I
like to think, as I look over you all,-God has put each one of them in the
right place, even as a good captain well arranges the different parts of his
army, and though we do not know his plan of battle, it will be seen during
the conflict that he has placed teach soldier where he should be. Our
wisdom is not to desire another place, nor to judge those who are in
another position, but each one being redeemed with the precious blood of
Jesus, should consecrate himself fully to the Lord, and say, “Lord, what
would thou have tine to do, for here I am, and by thy grace I am ready to
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do it.” Forget not then the fact that God in his providence places his
servants in positions where he can make use of them.
II. Secondly, the Lord not only arranges his servants, but HE RESTRAINS
HIS ENEMIES. I would call your attention particularly to the fact that
Haman, having gained a decree for the destruction of all the Jews upon a
certain day, was very anxious to have his cruel work done thoroughly, and
therefore, being very superstitious and believing in astrology, he bade his
magicians cast lots that he might find a lucky day for his great undertaking.
The lots were cast for the various months, but not a single fortunate day
could be found till hard by the close of the year, and then the chosen day
was the thirteenth of the twelfth month. On that day the magicians told
their dupe that the heavens would be propitious, and the star of Haman
would be in the ascendant. Truly the lot was cast into the lap, but the
disposal of it was of the Lord. See ye not that there were eleven clear
months left before the Jews would be put to death, and that would give
Mordecai and Esther time to turn round, and if anything could be done to
reverse the cruel decree they had space to do it in. Suppose that the lot had
fallen on the second or third month, the swift dromedaries and camels and
messengers would scarcely have been able to reach the extremity of the
Persian dominions, certainly a second set of messengers to counteract the
decree could not have done so, and, humanly speaking, the Jews must have
been destroyed; but oh, in that secret council chamber where sit the
sorcerers and the man who asks counsel at the hands of the infernal
powers, the Lord himself is present, frustrating the tokens of the liars and
making diviners mad. Vain were their enchantments and the multitude of
their sorceries; the astrologers, the star-gazers, and the monthly
prognosticators woe all fools together, and led the superstitious Haman to
destruction. “Surely there is no enchantment against Jacob, nor divination
against Israel.” Trust ye in the Lord ye righteous, and in patience possess
your souls. Leave your adversaries in the hands of God, for he can make
them fall into the snare which they have privily laid for you.
Notice attentively that Haman selected a mode of destroying the Jews
which was wonderfully overruled for their preservation. They were to be
slain by any of the people among whom they lived who chose to do so, and
their plunder was to reward their slayers. Now, this was a very cunning
device, for greed would naturally incite the baser sort of men to murder the
thrifty Jews, and no doubt there were debtors who would also be glad to
see their creditors disposed of: but see the loophole for escape which this
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afforded! If the decree had enacted that the Jews should be slain by the
soldiery of the Persian empire it must have been done, and it is not easy to
see how they could have escaped, but, the matter being left in private
hands, the subsequent decree that they might defend themselves, was a
sufficient counteraction of the first edict. Thus the Lord arranged that the
wisdom of Haman should turn out to be folly after all.
In another point, also, we mark the restraining hand of God: namely, that
Mordecai, though he had provoked Haman to the utmost, was not put to
death at once. Haman “refrained himself.” Why did he do so? Proud men
are usually in a mighty tiff if they consider themselves insulted, and are
ready at once to take revenge; but Haman “refrained himself;” until that
day in which his anger burned furiously, and he set up the gallows, he
smothered his passion. I marvel at this; it shows how God makes the wrath
of man to praise him, and the remainder he doth restrain. Mordecai must
not die a violent death by Haman’s hand. The enemies of the church of
God and of his people, can never do more than the Lord permits; they
cannot go a hair’s breadth beyond the divine license, and when they are
permitted to do their worst there is always some weak point about all that
they do, some extreme folly which renders their fury vain. The wicked
carry about them the weapons of their own destruction, and when they
rage most against the Most High, the Lord of all brings out of it good for
his people and glory to himself. Judge not providence in little pieces, it is a
grand mosaic, and must be seen as a whole. Say not of any one hour “This
is dark,” — it may be so, but that darkness will minister to the light, even
as the ebon gloom of midnight makes the stars appear the more effulgent.
Trust ye in the Lord for ever, for in the Lord Jehovah there is everlasting
strength. His wisdom will undermine the mines of cunning, his skill will
overtop the climbings of craft; “he taketh the wise in their own craftiness,
and the counsel of the froward is carried headlong.”
III. Next we will notice that GOD IN HIS PROVIDENCE TRIES HIS PEOPLE.
You must not suppose that those who are God’s servants will be screened
from trial, that is no part of the design of providence. “If ye be without
chastisement,” says the apostle, “then are ye bastards and not sons.” God’s
intent is to educate his people by affliction, and we must not therefore
dream that an event is not providential because it is grievous, nay, ye may
count it to be all the more so, for “the Lord trieth the righteous.” Observe
that God tried Mordecai. He was a quiet old man, I have no doubt, and it
must have been a daily trial to him to stand erect, or to sit in his place when
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that proud peer of the realm went strutting by. His fellow servants told him
that the King has commanded all men to pay homage to Haman, but he
held his own, not, however, without knowing what it might cost him to be
so sternly independent. Haman was an Amalekite, and the Jew would not
bow before him. But what a trouble it must have been to the heart of
Mordecai, when he saw the proclamation that all the Jews must die: the
good man must have bitterly lamented his unhappy fate in being the
innocent cause of the destruction of his nation. “perhaps,” he thought
within himself, “I have been too obstinate. Woe is me; my whole house,
and my whole people are to be slain because of what I have done.” He put
on sackcloth and cast ashes on his head, and was full of sorrow, a sorrow
which we can hardly realize; for even if you know you have done right, yet
if you bring down trouble, and especially destruction, upon the heads of
others it cuts you to the quick. You could bear martyrdom for yourself, but
it is sad to see others suffer through your firmness.
Esther also had to be tried. Amid the glitter of the Persian court she might
have grown forgetful of her God, the sad news comes to her, “Your cousin
and your nation are to be destroyed.” Sorrow and dread filled her heart.
There was no hope for her people, unless she would go in unto the king —
that despot from whom one angry look would be death; she must risk all,
and go unbidden into his presence, and plead for her nation. Do you
wonder that she trembled? Do you marvel that she asked the prayers of the
faithful? Are you surprised to see both herself and her maids of honor
fasting and lamenting before God? To not think, my prosperous friend, that
the Lord has given you a high place that you may escape the trials which
belong to all his people: yours is no position of ease, but one of the hottest
parts of the battle. Neither the lowest and most quiet position, nor the most
public and exposed condition will enable you to escape the “much
tribulation” through which the church militant must fight its way to glory.
Why should we wish it? Should not the gold be tested in the crucible?
Should not the strong pillar sustain great weights? When the Menai bridge
was first flung across the straits the engineer did not stipulate that his tube
should never be tried with great weights; on the contrary, I can imagine his
saying, “Bring up your heaviest trains and load the bridge as much as ever
you will, for it will bear every strain.” The Lord trieth the righteous
because he has made them of metal which will endure the test, and he
knows that by the sustaining power of his Holy Spirit they will be held up
and made more than conquerors; therefore is it a part of the operation of
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providence to try the saints. Let that comfort those of you who are in
trouble at this time.
IV. But we must pass on to note, fourthly, that THE LORD’S WISDOM IS
SEEN IN ARRANGING THE SMALLEST EVENTS SO AS TO PRODUCE GREAT
RESULTS. We frequently hear persons say of a pleasant or a great event,
“What a providence!” while they are silent as to anything which appears
less important, or has an unpleasant savor. But, my brethren, the place of
the gorse upon the heath is as fixed as the station of a king, and the dust
which is raised by a chariot-wheel is as surely steered by providence as the
planet in its orbit. There is as much providence in the creeping of an aphis
upon a rose leaf; in the marching of an army to ravage a continent.
Everything, the most minute as well as the most magnificent, is ordered by
the Lord who has prepared his throne in the heavens, whose kingdom
ruleth over all. The history before us furnishes proof of this.
We have reached the point where Esther is to go in unto the king and plead
for her people. Strengthened by prayer, but doubtless trembling still, Esther
entered the inner court, and the king’s affection led him instantly to stretch
out the golden scepter. Being told to ask what she pleases, she invites the
king to come to a banquet, and bring Haman with him. He comes, and for
the second time invites her to ask what she wills to the half of his kingdom.
Why, when the king was in so kind a spirit, did not. Esther speak? He was
charmed with her beauty, and his royal word was given to deny her
nothing, why not speak out? But no, she merely asks that he and Haman
will come to another banquet of wine to-morrow. O, daughter of Abraham,
what an opportunity hast thou lost! Wherefore didst thou not plead for thy
people? Their very existence hangs upon thy entreaty, and the king has
said, “What wilt thou?” and yet thou art backward! Was it timidity? It is
possible. Did she think that Haman stood too high in the king’s favor for
her to prevail? It would be hard to say. Some of us are very unaccountable,
but on that woman’s unaccountable silence far more was hanging than
appears at first sight. Doubtless she longed to bring out her secret, but the
words came not. God was in it; it was not the right time to speak, and
therefore she was led to put off her disclosure. I dare say she regretted it,
and wondered when she should be able to come to the point, but the Lord
knew best. After that banquet Seaman went out joyfully at the palace gate,
but being mortified beyond measure by Mordecai’s unbending posture, he
called for his wife and his friends, and told them that his riches and honors
availed him nothing so long as Mordecai, the Jew, sat in the king’s gate.
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They might have told him, “You will destroy Mordecai and all his people in
a few months, and the man is already fretting himself over the decree; let
him live, and be you content to watch his miseries and gloat over his
despair! “But no, they counsel speedy revenge. Let Mordecai be hanged on
a gibbet on the top of the house, and let the gallows be set up at once, and
let Haman early in the morning ask for the Jew’s life, and let his insolence
be punished. Go, call the workmen, and let the gallows be set up at a great
height that very night. It seemed a small matter that Haman should be so
enraged just at that hour, but it was a very important item in the whole
transaction, for had he not been so hasty he would not have gone so early
in the morning to the palace, and would not have been at hand when the
king said, “Who is in the court?”
But what has happened? Why, that very night, when Haman was devising
to hang up Mordecai, the king could not sleep. What caused the monarch’s
restlessness? Why happened it on that night of all others? Ahasuerus is
master of one hundred and twenty and seven provinces, but not master of
ten minutes’ sleep. What shall he do? Shall he call for soothing instruments
of music, or beguile the hours with a tale that is told, or with a merry ballad
of the minstrel? No, he calls for a book. Who would have thought that this
luxurious prince must listen to a reader at dead of night. “Bring a book!
“What book? “A volume perfumed with roses, musical with songs, sweet
as the notes of the nightingale? “No, bring the chronicles of the empire.”
Dull reading, that! But there are one hundred and twenty seven provinces,
— which volume shall the page bring from the recorder’s shelves? He
chose the record of Shushan the royal city. That is the center of the empire,
and its record is lengthy, in which section shall the reader make a
beginning? He may begin where he pleases, but ere he closes the book the
story of the discovery of a conspiracy by Mordecai has been read in the
king’s hearing. Was not this a singular accident? Singular if you like, but
no accident. Out of ten thousand other records the reader pitches upon that
one of all others. The Jews tell us that he began at another place, but that
the book closed and fell open at the chapter upon Mordecai. Be that as it
may, this is certain, that the Lord knew where the record was, and guided
the reader to the right page. Speaking after the manner of men, there were
a million chances against one that the king of Persia should, in the dead of
the night, be reading the chronicle of his own kingdom, and that he should
light upon this particular part of it. But that was not all, the king is
interested, he had desired to go to sleep, but that wish is gone, and he is in
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haste to act. He says, “This man Mordecai has done me good service, has
he been rewarded?” “No.” Then cries the impulsive monarch, “He shall be
rewarded at once. Who is in the court? “It was the most unlikely thing in
the world for the luxurious Ahasuerus to be in haste to do justice, for he
had done injustice thousands of times without remorse, and chiefly on that
day when he wantonly signed the death warrant of that very Mordecai and
his people. For once, the king is intent on being just, and at the door stands
Haman, — but you know the rest of the story, and how he had to lead
Mordecai in state through the streets. It seems a very small matter whether
you or I shall sleep to-night or toss restlessly on our beds, but God will be
in our rest or in our wakefulness; we know not what his purpose may be,
but his hand will be in it, neither doth any man sleep or wake but according
to the decree of the Lord.
Observe well how this matter prepared the way for the queen at the next
banquet; for when she unfolded her sorrow and told of the threatened
destruction of the Jews, and pointed to that wicked Haman, the king must
have been the more interested and ready to grant her request, from the fact
that the man who had saved his life was a Jew, and that he had already
awarded the highest honors to a man in every way fitted to supersede his
worthless favourite. All was well, the plotter was unmasked, the gibbet
ready, and he who ordered it was made to try his own arrangements.
V. Our next remark is THE LORD IN HIS PROVIDENCE CALLS HIS OWN
SERVANTS TO BE ACTIVE. This business was done, and well done, by
divine providence, but those concerned had to pray about it. Mordecai and
all the Jews outside in Shushan fasted, and cried unto the Lord.
Unbelievers inquire, “What difference could prayer make?” MY brethren,
prayer is an essential part of the providence of God, so essential, that you
will always find that when God delivers his people, his people have been
praying for that deliverance. They tell us that prayer does not affect the
Most High and cannot altar his purposes. We never thought it did; but
prayer is a part of the purpose and plan and a most effective wheel in the
machinery of providence. The Lord sets his people praying, and then he
blesses them. Moreover, Mordecai was quite sure the Lord would deliver
his people, and he expressed that confidence, but he did not therefore sit
still: he stirred up Esther, and when she seemed a little slack, he put it very
strongly, “If thou altogether boldest thy peace at this time, then
enlargement and deliverance will arise from another place, but thou and thy
father’s house shall be destroyed.” Nerved by this message, Esther braced
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herself to the effort. She did not sit still and say, “The Lord will arrange
this business, there is nothing for me to do,” but she both pleaded with
God, and ventured her life and her all for her people’s sake, and then acted
very wisely and discreetly in her interviews with the king. So, my brethren,
we rest confidently in providence, but we are not idle believe that God has
an elect people, and therefore do we preach in the hope that we may be the
means, in the hands of his Spirit, of bringing this elect people to Christ. We
believe that God has appointed for his people both holiness here and
heaven hereafter; therefore do we strive against sin, and press forward to
the rest which remaineth for the people of God. Faith in God’s providence,
instead of repressing our energies, excites us to diligence. We labor as if all
depended upon us, and then fall back upon the Lord with the calm faith
which knows that all depends upon him.
VI. Now must we close our historical review with the remark that in the
end THE LORD ACHIEVES THE TOTAL DEFEAT OF HIS FOES AND THE
SAFETY OF HIS PEOPLE. Never was a man so utterly defeated as Haman,
never was a project so altogether turned aside. He was taken in his own
trap, and he and his sons were hanged up on the gibbet set up for
Mordecai. As for the Jews, they were in this special danger, that they were
to be destroyed on a certain day, and though Esther pleaded with the king
for their lives, he was not able to alter his decree? though willing to do so,
for it was a rule of the constitution that the law of the Medes and Persians
altered not. The king might determine what he pleased, but when he had
once decreed it he could not change it, the people feeling it better to
submit to the worst established law than to be left utterly to every
capricious whim of their master. How, what was to be done? The decree
was given that the Jews might be slain, and it could not be reversed. Here
was the door of escape, — another decree was issued giving the Jews
permission to defend themselves, and take the property of any who dared
to attack them; thus one decree effectually neutralized the other. With
great haste this mandate was sent all over the kingdom, and on the
appointed day the Jews stood up for themselves and slew their foes.
According to their tradition nobody attempted to attack them except the
Amalekites, and consequently only Amalekites were slain, and the race of
Amalek was on that day swept from off the face of the earth. God thus
gave to the Jews a high position in the empire and we are told that many
became Jews, or were proselytes to the God of Abraham, because they saw
what God had done. As I commenced by saying that God sometimes
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darted flashes of light through the thick darkness, you will now see what a
flash this must have been. All the people were perplexed when they found
that the Hebrews might be put to death, but they must have been far more
astonished when the decree came that they might defend themselves. All
the world enquired “Why is this?” and the answer was “The living God
whom the Jews worship, has displayed his wisdom and rescued his
people.” All nations were compelled to feel that there was a God in Israel,
and thus the divine purpose was fully accomplished, his people were
secured, and his name was glorified to the world’s end.
From the whole we learn the following lessons.
First, it is clear that the divine will is accomplished, and yet man are
perfectly free agents. Haman acted according to his own will, Ahasuerus
did whatever he pleased, Mordecai behaved as his heart moved him, and so
did Esther. We see no interference with them, no force or coercion; hence
the entire sin and responsibility rest with each guilty one, yet, acting with
perfect freedom, none of them acts otherwise than divine providence had
foreseen. “I cannot understand it,” says one. My dear friend, I am
compelled to say the same, — I do not understand it either. I have known
many who think they comprehend all things, but I fancy they had a higher
opinion of themselves than truth would endorse. Certain of my brethren
deny free agency, and so get out of the difficulty; others assert that there is
no predestination, and so cut the knot. As I do not wish to get out of the
difficulty, and have no wish to shut my eyes to any part of the truth, I
believe both free agency and predestination to be facts. How they can be
made to agree I do not know, or care to know; I am satisfied to know
anything which God chooses to reveal to me, and equally content not to
know what he does not reveal. There it is; man is a free agent in what he
does, responsible for his actions, and verily guilty when he does wrong,
and he will be justly punished too, and if he be lost the blame will rest with
himself alone: but yet there is One who ruleth over all, who, without
complicity in their sin, makes even the actions of wicked men to subserve
his holy and righteous purposes. Believe these two truths and you will see
them in practical agreement in daily life, though you will not be able to
devise a theory for harmonizing them on paper.
Next, we learn what wonders can be wrought without miracles. When God
does a wonderful thing by suspending the laws of nature men are greatly
astonished and say, “This is the finger of God”, but now-adays they say to
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us, “Where is your God? He never suspends his laws now! “Now, I see
God in the history Pharaoh, but I must confess I see him quite as clearly in
the history of Haman, and I think I see him in even a grander light; for (I
say it with reverence to his holy name) it is a somewhat rough method of
accomplishing a purpose to stop the wheel of nature and reverse wise and
admirable laws; certainly it reveals his power, but it does not so clearly
display his immutability. When, however, the Lord allows everything to go
on in the usual way, and gives mind and thought, ambition, and passion
their full liberty, and yet achieves his purpose, it is doubly wonderful. In the
miracles of Pharaoh we see the finger of God, but in the wonders of
providence, without miracle, we see the hand of God. To-day, whatever
the event may be, whether it be the war between the Germans and the
French, or the march into Coomassie, or the change of our own
government, the attentive eye will as clearly see the Lord as if by
miraculous power the hills had leaped from their places, or the floods had
stood upright as an heap. I am sure that God is in the world, ay, and is at
my own fireside, and in my chamber, and manages my affairs, and orders
all things for me, and for each one of his children. We want no miracles to
convince us of his working, the wonders of his providence are as great
marvels as miracles themselves.
Next we learn how safe the church of God is. At one time the people of
God seemed to be altogether in Haman’s power. Nero once said that he
wished his enemies had but one neck that he might destroy them all at a
blow, and Haman seemed to have realized just such power. Yet the chosen
nation was delivered, the Jewish people lived on until the Messiah came,
and does exist, and will exist till they shall enjoy the bright future which is
decreed for them. So is it with the church of God to-day. The foes of truth
can never put out the candle which God has lit, never crush the living seed
which the Lord Jesus has sown in his own blood-bought people. Brethren,
be ye not afraid, but stablish your hearts in God.
Again, we see that the wicked will surely come to an ill end. They may be
very powerful, but God will bring them down. They may be very crafty,
and may plot and plan, and may think that even God himself is their
accomplice, because everything goes as they desire; but they may be sure
their sin will find them out. They may dig deep as hell, but God will
undermine them, and they may climb as high as the stars, but God will be
above them to hurl them down. Wicked man, I charge you if you be wise,
turn you from your career of opposition to the Most High, you cannot
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stand against him, neither can you outwit him. Cease, I beseech you, from
this idle opposition, and hear the voice of his gospel which says, “Confess
your sin and forsake it. Believe in Jesus, the Son of God, the great atoning
sacrifice, and even you shall yet be saved.” If you do not so, upon your
own head shall your iniquities fall.
Last of all, let each child of God rejoice that we have a guardian so near
the throne. Every Jew in Shushan must have felt hope when he
remembered that the queen was a Jewess. To-day let us be glad that Jesus
is exalted.
“He is at the Father’s side,
The Man of love, the crucified.”
How safe are all his people, for “if any man sin, we have an advocate with
the Father, Jesus Christ the righteous.” There is one that lieth in the bosom
of God who will plead for all those who put their trust in him. Therefore be
ye not dismayed, but let your souls rest in God, and wait patiently for him,
for sooner shall heaven and earth pass away than those who trust the Lord
shall perish. “They shall not be ashamed nor confounded, world without
end.” Amen.
PORTION OF SCRIPTURE READ BEFORE SERMON
— Esther 5:9-14; 6., 7.
HYMNS FROM “OUR OWN HYMN BOOK” — 251, 210, 207.
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HOLY WATER.
NO. 1202
A SERMON DELIVERED ON LORD’S-DAY MORNING,
NOVEMBER 8TH, 1874,
BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE, NEWINGTON.
“Whosoever drinketh of the water that I shall give him shall never
thirst, but the water that I shall give him shall be in him a well of
water springing up into everlasting life.” — John 4:14.
ALL things that are of earth are unsatisfactory. Our spirit craveth for
something more than time and sense can yield it. Nothing which comes of
earth, even if it should yield a transient satisfaction, can long maintain its
excellency. Pointing to the water in Jacob’s well our Lord said, “He that
drinketh of this water shall thirst again;” and therein he took up his parable
against all earthly things, whether they be fame, or riches, or fleshly
pleasure, or aught else beneath the sun. He that drinketh at these shallow
wells shall not quench but thirst, or if for a time he imagines that he has so
done, he will be undeceived, and in a little season the old craving will
return. That which is born of the flesh is flesh even at its best, and all flesh
is grass, and the goodliness thereof is as the flower of grass; the grass
withereth and the flower thereof fadeth away, and in like manner fadeth the
flesh and its glory. The religion of the flesh shares in the common fate, if it
has a man’s own self for its author, his own energy as its impulse, and his
own opinions for its creed, it may for a little while flourish like the flower
of the field, but the wind passeth over it and it is gone. Waters from his
own cistern may stay a man’s desires for a space, but ere long he must
thirst again. Nothing can abide for ever but that which comes from the
Eternal One. Not from the will of man, but from the work of the Holy
Ghost, all truly satisfying religion must proceed. It is the prerogative of the
gospel of Christ thoroughly to satisfy the soul of man, and to do this
This verse is added by the Prophet as an explanation; for it was not enough
to speak generally of God’s work, without reminding them that their
destruction by the Chaldeans was nigh at hand. He does not indeed in this
verse explain what would be the character of that judgement which he had
mentioned in the last verse <350105>Habakkuk 1:5; but he will do this in
what follows. Now the Prophets differ from Moses in this respect, for
they show, as it were by the finger, what he threatened generally, and they
declare the special judgements of God; as it is indeed evident from the
demonstrative adverb, “Behold.” How necessary this was, we may gather
from the perverseness of that people; for how distinctly soever the
Prophets showed to them God’s judgements, so that they saw them with
their eyes, yet so great was their insensibility, that they despised
denunciations so apparent. What, then, would have been done, if the
Prophets had only said in general, ‘God will not spare you!’ This, then, is
the reason why the Prophet, having spoken of God’s terrible vengeance,
now declares in express terms, that the Chaldeans were already armed by
Him to execute His judgement. The rest we leave for tomorrow.
PRAYER
Grant, Almighty God, that as our sins cry continually to heaven,
each of us may turn to repentance, and by condemning ourselves of
our own accord may anticipate thy judgement, and thus stir up
ourselves to repentance, that being received into favor, we may find
thee, whom we have provoked to take vengeance, to be indeed our
Father: and may we be so preserved by thee in this world, that
having at length put off all our vices, we may attain to that
perfection of purity, to which thou invites us; and thus lead us
more and more to thyself by thy Spirit, and separate us from the
corruptions of this world, that we may glorify thee before men, and
be at last made partakers of that celestial glory which has been
purchased for us by the blood of thy only begotten Son. Amen.
LECTURE ONE HUNDRED AND SEVENTH
IN the lecture of yesterday the Prophet began to show from whom the
Jews were to expect the vengeance of God, even from the Chaldeans, who
would come, not by their own instinct, but by the hidden impulse of God.
God indeed testifies that he should be the author of this war, and that the
Chaldeans would fight, as it were, under his auspices. I am he, he says,
who excites, etc. Then by calling the Chaldeans a bitter and hasty nation, he
intended seriously to terrify the Jews, who had heedlessly despised all
threatenings. f7 It was not indeed a subject of praise to the Chaldeans, that
they were bitter and impetuous: but the Lord could turn these vices to a
good purpose, inasmuch as he elicits light from darkness. When, therefore,
we read that the Chaldeans were bitter, and also hasty, God thus intimates
that he can employ the vices of men in executing his judgements, and yet
contract hence no spot nor blemish; for we cannot possibly pollute him
with our filth, as he scatters it far away by the brightness of his justice and
equity.
He afterwards adds, They shall march through the latitudes f8 of the earth,
to possess habitations not their own. He means that there would be no
obstacles in the way of the Chaldeans, but that they would spread
themselves over the whole earth, and occupy regions far remote. For they
who fear, dare not thus disperse themselves, but, on the contrary, they
advance cautiously with a collected army; but those, who have already
obtained victory, march on to lay waste the land. This is what the Prophet
says the Chaldeans would do.
The meaning is — that they would not come to carry on an uncertain
warfare, but that they would enjoy a victory; for they would by an
impetuous course fill the land, so as to occupy tents or habitations not
their own. It was indeed a matter of blame in the Chaldeans, that they thus
made inroads on their own neighbors: but, as I have said, God intended
only to fill the Jews with terror, because he found that all threatenings
were despised. He therefore meant to show how terrible the Chaldeans
would be, and he confirms the same in the next verse.
<350107>HABAKKUK 1:7
7. They are terrible and dreadful: their
judgement and their dignity shall
proceed of themselves.
7.Terribilis et metuenda ipsa, ab
ipsa judicium ejus (pro jure ponitur
hoc nomen, ) et exultatio (vel,
dignitas) ejus egredietur.
By saying that the Chaldeans would be terrible and dreadful, he praises not
their virtues; but, as I have already reminded you, he shows that they
would be prepared to do his service by executing his vengeance: and he so
regulated his judgement, that he used their cruelty for a good purpose.
Thus we see that the worst of men are in God’s hand, as Satan is, who is
their head; and yet that God is not implicated in their wickedness, as some
insane men maintain; for they say — That if God governs the world by his
providence, he becomes thus the author of sin, and men’s sins are to be
ascribed to him. But Scripture teaches us far otherwise, — that the wicked
are led here and there by the hidden power of God, and that yet the fault is
in them, when they do anything in a deceitful and cruel manner, and that
God ever remains just, whatever use he may make of instruments, yea, the
very worst.
But when the Prophet adds, that its judgement would be from the nation
itself, he means that the Chaldeans would act according to their own will.
When any one indeed obeys laws, and willingly submits to them, he will
freely allow either judges or umpires in case of a dispute; but he who will
have all things done according to his own purpose repudiates all judges.
The Prophet therefore means, that the Chaldeans would be their own
judges, so that the Jews or others would complain in vain for any wrongs
done to them. “They shall be,” he says, “their own judges, and shall
execute judgement, for they will not accept any arbitrators.” The word
judgement, taken in a good sense, is put here for law (jus); as though he
said, “Whatever the Chaldeans will claim for themselves, theirs shall it be;
for no one will dare to interfere, and they will not submit to the will of
others; but their power shall be for law, and their sword for a tribunal.” We
now understand the Prophet’s meaning; and we must ever bear in mind
what I have already said, — That God had no participation in these vices;
but it was necessary that the stubbornness of an irreclaimable people
should be thus corrected, or at least broken down. The Lord in the
meantime could use such instruments in such a way as to preserve some
moderation in his judgements. It follows —
<350108>HABAKKUK 1:8
8. 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; they shall fly
as the eagle that hasteth to eat.
8. Et velociores pardis equi ejus,
et acutiores lupis vespertinis: et
multiplicati sunt equites ejus, et
equites ejus e longinquo venient;
volabunt quasi aquila festinans
ad comedendum (vel, ad cibum.)
The design of these figurative expressions is the same. The Prophet had
spoken of the cruelty of those enemies whom the Jews despised: he now
adds, that they would be so active as to surpass in velocity both leopards
and eagles, or to be at least equal to them. He then says first, that their
horses would be swifter then leopards. The Jews might have eluded his
threatenings, or at least have cherished their insensibility by a vain
confidence, as we see how this vice prevails in the world; for they might
have thought thus within themselves, “The Chaldeans are far away, and
the danger of which the Prophet speaks cannot be so near at hand.” Hence
he declares that their horses would be swifter than leopards.
He then adds, that they would be fiercer than the evening wolves. The wolf
is a rapacious animal; and when he ranges about all the day in vain seeking
what he may devour, then in the evening hunger kindles his rage. There is,
therefore, nothing more dreadful than hungry wolves. But, as I have said,
except they find some prey about the evening, they become the more
furious. We shall meet with the same simile in <360301>Zephaniah 3:1. We
now see the drift of the Prophet’s words.
He adds that their horsemen would be numerous. f9 He now sets forth their
power, lest the Jews should have recourse to vain hopes, because they
might obtain some help either from the Egyptians or other neighbors. The
Prophet shows that all such hopes would be wholly vain; for had they
gathered auxiliaries from all quarters, still the Chaldeans would exceed them
in power and number.
He afterwards says, that their horsemen would come from a distance.
Though they should have a long journey, yet weariness would not hinder
and delay them in coming from a remote part. The toil of travelling would
not weaken them, until they reached Judea. How so? Because it will fly, he
says, (he speaks throughout of the nation itself,) as an eagle hastening to
devour. This metaphor is also most suitable to the present purpose; for it
signifies, that wherever the Chaldeans saw a prey, they would instantly
come, as an eagle to any carcass it may observe. Let the distance be what it
may, as soon as it sees a prey, it takes a precipitate flight, and is soon
present to devour; for the rapidity of eagles, as it is well known, is
astonishing.
We now see that what we learn from the Prophet’s words is substantially
this, — that God’s judgement ought to have been feared, because he
purposed to employ the Chaldeans as his servants, whose cruel
disposition and inhumanity would be dreadful: he also shows that the
Chaldeans would be far superior in power and number; and in third place
he makes it known, that they would possess an astonishing rapidity, and
that though length of journey might be deemed a hindrance, they would yet
be like eagles, which come like an arrow from heaven to earth, whenever a
prey is observed by them. And eagles are not only rapid in their flight, but
they possess also sharpness of sight; for we know that the eyes of eagles
are remarkably keen and strong: and it is said that they cast away their
young, if they find that they cannot look steadily at the sun; for they
regard them as spurious. The Prophet then intimates that the Chaldeans
would from a distance observe their prey: as the eagles, who are endued
with incredible quickness of sight, see from mid air every carcass lying on
the ground; so also would the Chaldeans quickly discover a prey, and come
upon it in an instant. Let us proceed.
<350109>HABAKKUK 1:9
9. They shall come all for
violence: their faces shall
sup up as the east wind,
and they shall gather the
captivity as the sand.
9. Tota (semper de ipsa gente loquitur, hoc
est. totus ipse populus) ad praedam venict;
occursus vultus ipsorum (jam in plurali
numera loquitar) ventus orientalis, et colliget
quasi arenam captivitatem.
By saying that they would come to the prey, he means that they would
have no trouble or labor, for they would be victorious before they had any
contest, or had any war with their enemies. The meaning then is, that the
Chaldeans would not come to spend much time in warfare, as when there is
a strong power to resist; but that they would only come for the booty, for
the Jews would be frightened, and instantly submit themselves. And by
these words the Prophet intimates, that there would be neither strength nor
courage in a people so refractory: for God thus debilitates the hearts of
those who fiercely resist his word. Whenever, then, men become strong
against God, he so melts their hearts, that they cannot resist their fellowmortals;
and thus he mocks their confidence, or rather their madness. Lest
then the Jews should still harbor any hope from the chance of war, the
Prophet says that the Chaldeans would only come for the prey, for all
would become subject to them.
He afterwards adds, that the meeting of their faces would be like the
oriental wind. The word hmg, gime, means what is opposite; and its
derivative signifies meeting or opposition (occursus.) We indeed know that
the east wind was very injurious to the land of Judea, that it dried up
vegetation, yea, that it consumed as it were the whole produce of the earth.
The violence of that wind was also very great. Hence whenever the
Prophets wished to express a violent impetuosity, they added this
comparison of the east wind. It was therefore the same as though the
Prophet had said that the Jews would now in vain flatter themselves; for as
soon as they perceived the blowing of the east wind, they would flee
away, knowing that they would be wholly unable to stand against it. f10
Hence follows what is added by the Prophets, He shall gather the captivity
like the sand; that is, the king of Babylon shall without any trouble subdue
all the people, and collect captives innumerable as the sand; for by the sand
of the sea is meant an immense number of men. In short, the Prophet
shows that the Jews were already conquered; because their striving and
their contest had been with God, whom they had so often and so
obstinately provoked; and also, because God had chosen for himself such
servants as excelled in quickness, and power, and cruelty. This is the sum
of the whole. He afterwards adds —
<350110>HABAKKUK 1:10
10. 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.
10. Et ipse reges ridebit, et
principes subsannatio ei; ipse
omnem munitionem subsannabit;
congregabit pulverem et capiet
eam.
The Prophet concludes the subject which he has been hitherto pursuing.
He says that the Chaldeans would not come to engage in a doubtful war,
but only to triumph over conquered nations. We indeed know that the
Jews, though not excelling either in number or in riches, were yet so proud,
that they looked down, as it were, with contempt on other nations, and we
also know, that they vainly trusted in vain helps; for as they were in
confederacy with the Egyptians, they thought themselves to be beyond the
reach of danger. Hence the Prophet says, that kings and princes would be
only a sport to the Chaldeans, and their fortresses would be only a derision
to them. How so? For they will gather dust, he says; that is, will make a
mound of the dust of the earth, and will thus penetrate into all fortified
cities.
In short the Prophet intended to cut off every hope from the Jews, that
they might humble themselves before God; or he intended to take away
every excuse if they repented not, as it indeed happened; for we know that
they did not repent notwithstanding these warnings, until vengeance at
length fully overtook them. He then adds —
<350111>HABAKKUK 1:11
11. Then shall his mind change, and
he shall pass over, and offend,
imputing this his power unto his
god.
11. Tunc mutabit spiritum, et
transgredietur, et impie aget:
haec virtus ejus deo ipsius.
The Prophet now begins to give some comfort to the faithful, lest they
should succumb under so grievous evils. He has hitherto directed his
discourse to that irreclaimable people, but he now turns to the remnant; for
there were always among them some of the faithful, though few, whom
God never neglected; yea, for their sake often he sent his prophets; for
though the multitude derived no benefit, yet the faithful understood that
God did not threaten in vain, and were thus retained in his fear. This was
the reason why the prophets were wont, after having spoken generally, to
come down to the faithful, and as it were to comfort them apart and
privately. And this difference ought to be noticed, as we have said
elsewhere; for when the prophets denounce God’s wrath, the discourse
then is directed indiscriminately to the whole body of the people; but
when they add promises, it is then as though they called the faithful to a
private conference, and spake in their ear what had been committed to
them by the Lord. The truth might have been useful to all, had they
returned to a right mind; but as almost the whole people had hardened
themselves in their vices, and as Satan had rendered stupid the minds and
hearts of nearly all, it behaved the Prophet to have a special regard to the
chosen of God. We now then apprehend his design.
And he says — now he will change his spirit. He bids the faithful to
entertain hope, because the Chaldeans, after having poured forth all their
fury, will be punished by the Lord for their arrogance, for it will be
intolerable. This may indeed seem frigid to ungodly men; for what wonder
is it that the Chaldeans, after having obtained so many victories, should
grow haughty and exult in their success, as is commonly the case? But as
this is a fixed principle with us, that men’s pride becomes intolerable to
God when they extremely exult and preserve no moderation — this is a
very powerful argument — that is, that whosoever thus raises his horns
shall suddenly be laid prostrate by the Lord. And Scripture also ever sets
this before us, that God beats down supercilious pride, and does this that
we may know that destruction is nigh all the ungodly, when they thus
grow violently mad, and know not that they are mortals. It was then for
this reason that the Prophet mentions what he says here; it was that the
faithful might hope for some end to the violence of their enemies, for God
would check their pride when they should transgress. But he says — then
He will change his spirit; not that there was before any humility in the
Chaldeans, but that success inebriated them, yea, and deprived them of all
reason. And it is a common thing that a person who has fortune as it were
in his hand, forgets himself, and thinks himself no longer a mortal. Great
kings do indeed confess that they are men; but we see how madness lays
hold on them; for, as I have said, being deluded by prosperity, they deem
themselves to be nothing less than gods.
The Prophet refers here to the king of Babylon and all his people. He will
change, he says, his spirit; that is, success will take away from him
whatever reason and moderation he had. Now since the proud betray
themselves and their disposition when fortune smiles on them, let us learn
to form our judgement of men according to this experiment. If we would
judge rightly of any man we must see how he bears good and bad fortune;
for it may be that he who has borne adversity with a patient, calm and
resigned mind, will disappoint us in prosperity, and will so elate himself as
to be wholly another man. The Prophet then does not without reason
speak of a change of spirit; for though the Chaldeans were before proud,
they were not so extremely haughty as when their pride passed all bounds,
after their many victories. He will change then his spirit; not that the
Chaldeans were another kind of people, but that the Lord thus discovered
their madness which was before hid.
He then adds — he will pass over. The Prophet intended to express that
when the Lord suffered the Chaldeans to rule far and wide, a way was thus
opened for his judgements, which is far different from the judgement of the
flesh. For the more power men acquire the more boldness they assume; and
it seemed to tend to the establishing of their power that they knew how to
use their success. But the Lord, as I have said, was secretly preparing a
way to destroy them, when they thus became proud and passed all
bounds; hence the Prophet does not simply condemn the haughtiness and
pride of the Chaldeans, but shows that a way is already open, as it were,
for God’s judgement, that he might destroy them, inasmuch as they would
render themselves intolerable.
He afterwards adds — and shall act impiously. The verb µça, ashem I
refer to the end of the verse — where he ascribes his power to his own
god. And the Prophet adds this explanation, in order that the Jews might
know what kind of sin would be the sin of the king of Babylon. He then
charges him with sacrilege, because he would think that he had become the
conqueror of Judea through the kindness of his idol, so that he would make
nothing of the power and glory of the true God. Since then the Babylonian
would transfer God’s glory to his own idol, his own ruin would be thus
made ripe; for the Lord would undertake his own cause, and execute
vengeance on such a sacrilege; for he speaks here no doubt of the
Babylonian, and according to his view, when he says —
This his strength is that of his god; but were any inclined to explain this of
the true God, as some do, he would make a harsh and a forced
construction; for the Babylonians did not worship the true God, but were
devoted, as it is well known, to their own superstitions. The Prophet then
no doubt makes known here to the faithful the pride with which the
Babylonians would become elated, and thus provoke God’s wrath against
themselves; and also the sacrilegious boasting in which they would indulge,
ascribing the victories given them to their own idols, which could not be
done without daring reproach to the true God. f11 It now follows —
<350112>HABAKKUK 1:12
12. Art thou not from everlasting,
O LORD my God, mine Holy
One? we shall not die. O LORD,
thou hast ordained them for
judgement; and, O mighty God,
thou hast established them for
correction.
12. Annon tu ab initio, (vel,
jampridem, ) Jehova, Deus
meus? sanctus meus, non
moriemur; Jehova, ad judicium
posiusti eum; et fortis, ad
castigationem fundasti eum.
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, µdqm, 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.” f12
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.
PRAYER
Grant, Almighty God, that since thou settest around us so many
terrors, we may know that we ought to be roused, and to resist the
sloth and tardiness of our flesh, so that thou mayest fortify us by a
different confidence: and may we so recumb on thine aid, that we
may boldly triumph over our enemies, and never doubt, but that
thou wilt at length give us the victory over all the assaults of Satan
and of the wicked; and may we also so look to thee, that our faith
may wholly rest on that eternal and immutable covenant, which has
been confirmed for us by the blood of thy only Son, until we shall
at length be united to him who is our head, after having passed
through all the miseries of the present life, and having been gathered
into that eternal inheritance, which thy Son has purchased for us
by his own blood. Amen.
LECTURE ONE HUNDRED AND EIGHTH
WE began yesterday to explain the words of the Prophet, by which he
encouraged himself and the faithful, and obtained support under
circumstances bordering on despair; for he turned to God, when he saw the
wicked, not only elated with prosperity, but also pouring forth
blasphemies against the living God. The Prophet then says, that those who
are under God’s protection shall not perish. Of this he felt assured within
himself. The declaration, as I have said, is much more striking, as the
Prophet turns all his thoughts towards God, than if he had publicly and
loudly declared what he testified, as it were, in a private conference.
But it was not without reason that he said, “Thou, my God, my holy one;”
as though he had said, “I trust in thee, inasmuch as I am one of thy chosen
people.” He does not indeed speak here in his own private name, but
includes with himself the whole Church; for this privilege belonged to all
the children of Abraham, as they had been set apart by the gratuitous
adoption of God, and were a royal priesthood. This is the reason why the
Prophet says, Thou, my God, my holy one. For the Jews were wont thus to
call God, because they had been chosen from the rest of the world. And
their holiness was, that God had deigned to take them as his people, having
rejected others, while yet there was by nature no difference between them.
f13
There is, moreover, much weight in the words which follow, Jehovah! for
judgement has thou set him. This temptation ever occurs to us, whenever
we strive to put our trust in God — What does this mean? for God now
forsakes us, and exposes us to the caprice of the wicked they are allowed
to do what they please, and God interferes not. How, then, can we cherish
hope under these perplexities?” The Prophet now sets up a shield against
this temptations — “Thou,” he says, “hast appointed him for judgement.”
For he ascribes it to God’s providence, that the Assyrians had with so
much wantonness wasted the land, or would waste it when they came; for
he speaks of things yet future — “Thou,” he says, “hast appointed him
for judgement.”
This is a truth much needed: for Satan darkens, as with clouds, the favor of
God, when any adversity happens to us, and when God himself thus
proves our faith. But adversities are as it were clouds, excluding us from
seeing God’s fervor, as the light of the sun appears not to us when the sky
is darkened. If, indeed, the mass of evils be so great and so thick, that our
minds are overwhelmed, they are not clouds, but the thick darkness of
night. In that case our faith cannot stand firm, except the providence of
God comes to our view, so that we may know, in the midst of such
confusion, why he permits so much liberty to the wicked, and also how
their attempts may turn out, and what may be the issue. Except then we be
fully persuaded, that God by his secret providence regulates all these
confusions, Satan will a hundred times a day, yea every moment, shake
that confidence which ought to repose in God. We now see how
opportunely the Prophet adds this clause. He had said, “Art not thou our
God? we shall not die.” He now subjoins this by way of anticipation, “The
Assyrians indeed do lay waste thy land as with an unbridled wantonness,
they plunder thy people, and with impunity slay the innocent; but, O
Lord, this is not done but by thy permission: Thou overrules all these
confused proceedings, nor is all this done by thee without a cause. Thou,
Jehovah, hast for judgement appointed him. — Judgement is to be taken for
chastisement.
But the Prophet repeats the same thing, and, being strong, thou hast for
correction established him. Some render rwx, tsur strong, in the accusative
case, and give a twofold explanation. One party apply the term to the
Jews, who were to be subdued by hard means, since they were so
refractory; and hence they think that the Jews are called strong, because
they were like stones. Others give this meaning, Thou hast made him
strong to correct; that is, Thou hast given him strength, by which he will
chastise us. But as this is one of God’s titles, I doubt not but that the two
clauses correspond. He now, then, gives this name to God. Having given
him his name as an eternal God, Thou, Jehovah, etc.; he now calls him
strong. He puts rwx, tsur to correspond with Jehovah; and then to
correct, to correspond with judgement. We hence see how well the whole
context agrees, and how the words answer, the one to the other. Then it is,
Thou, strong one, hast established him to correct. But why does the
Prophet call him strong? though this title, as I have said, is commonly
ascribed to God, yet the Prophet, I have no doubt, had regard to the
circumstances at the time. It is indeed difficult to retain this truth, — that
the world is ruled by the secret counsel of God, when things are turned
upside down: for the profane then glamour against God, and charge him
with listlessness; and others cry out, that all things are thus changed
fortuitously and at random; and hence they call fortune blind. It is then
difficult, as I have said, to retain a fast hold on this truth. The Prophet,
therefore, in order to support his own weakness, sets before himself this
title of God, Thou, the strong God, or the rock, etc.; for rwx, tsur means
properly a rock, but it is to be taken here for God of strength. Why?
“Behold, we indeed see revolutions, which not only make our faith to
totter, but also dissipate as it were all our thoughts: but how much soever
the world revolve in confusion, yet God is a rock; His purpose fails not,
nor wavers; but remains ever firm.” We now then see why the Prophet
calls God strong. f14
Thou the strong one, he says, hast established him. He expresses more by
the word established, than in the first clause: for he prepared himself with
firmness against continued evils, in case God (as it might be easily
conjectured) would not give immediate relief to his people, but add
calamities to calamities. Should God then join evils to evils, the Prophet
prepares himself for perseverance; “Thou,” he says, “the strong one hast
established him;” that is, “Though the Assyrian should not only like a
whirlwind or a violent tempest rush upon us, but also continue to oppress
us, as though he were a pestilence attached to the land, or some fixed
mountain, yet thou, Lord, hast established him.” For what purpose? to
correct. But the Prophet could not have said this, had he not known that
God justly chastised his people. Not only for his own sake did he say this;
but he intended also, by his own example, to lead the faithful to make the
same holy and pious confession.
The two clauses of this sentence then are these, that though the Assyrian
would rage with unbridled wantonness, like a cruel wild beast, he would
yet be restrained by the hidden power of God, to whom it peculiarly
belongs to overrule by his secret providence the confusions of this world.
This is one thing. The Prophet also ascribes justice to God’s power, and
thus confesses his own guilt and that of the people; for the Lord would
justly use so severe a scourge, because the people needed such a correction.
Let us now go on —
<350113>HABAKKUK 1:13
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?
13. Mundus es oculis, ne videas
malum, et aspicere ad molestiam
non potes (non poteris,
adverbum;) quare aspicis
transgressores? dissimulas quum
impius devorat justiorem se?
The Prophet here expostulates with God, not as at the beginning of the
chapter; for he does not here, with a holy and calm mind, undertake the
defense of God’s glory, but complains of injuries, as men do when
oppressed, who go to the judge and implore his protection. This
complaint, then, is to be distinguished from the former one; for at the
beginning of the chapter the Prophet did not plead his own cause or that of
the people; but zeal for God’s glory roused him, so that he in a manner
asked God to take vengeance on so great an obstinacy in wickedness; but
he now comes down and expresses the feelings of men; for he speaks of the
thoughts and sorrows of those who had suffered injuries under the tyranny
of their enemies.
And he says, O God, thou art pure in eyes, thou lookest not on evil. Some
render the verb rwhf, theur in the imperative mood, clear the eyes; but
they are mistaken; for the verse contains two parts, the one contrary to the
other. The Prophet reasons from the nature of God, and then he states
what is of an opposite character. Thou, God, he says, art pure in eyes;
hence thou canst not look on evil; it is not consistent with thy nature to
pass by the vices of men, for every iniquity is hateful to thee. Thus the
Prophet sets before himself the nature of God. Then he adds, that
experience is opposed to this; for the wicked, he says, exult; and while
they miserably oppress the innocent, no one affords any help. How is this,
except that God sleeps in heaven, and neglects the affairs of men? We now
then understand the Prophet’s meaning in this verse. f15
By saying that God is pure in eyes, he assumes what ought to be deemed
certain and indubitable by all men of piety. But as God’s justice does not
always appear, the Prophet has a struggle; and he shows that he in a
manner vacillated, for he did not see in the state of things before him what
yet his piety dictated to him, that is, that God was just and upright. It is
indeed true, that the second part of the verse borders on blasphemy: for
though the Prophet ever thought honourably and reverently of God, yet he
murmurs here, and indirectly charges God with too much tardiness, as he
connived at things, while he saw the just shamefully oppressed by the
wicked. But we must notice the order which the Prophet keeps. For by
saying that God is pure in eyes, he no doubt restrains himself. As there
was danger lest this temptation should carry him too far, he meets it in
time, and includes himself, in a manner, within this boundary — that we
ought to retain a full conviction of God’s justice. The same order is
observed by Jeremiah when he says, ‘I know, Lord, that thou art just, but
how is it that the ungodly do thus pervert all equity? and thou either takest
no notice, or dost not apply any remedy. I would therefore freely contend
with thee.’ The Prophet does not immediately break out into such an
expression as this, “O Lord, I will contend with thee in judgement:” but
before he mentions his complaint, knowing that his feelings were strongly
excited, he makes a kind of preface, and in a manner restrains himself, that
he might check that extreme ardor which might have otherwise carried him
beyond due bounds; “Thou art just, O Lord,” he says. In a similar manner
does our prophet speak here, Thou art pure in eyes, so as not to behold
evil; and thou canst not look on trouble.
Since, he says, thou canst not look on trouble, we find that he confirms
himself in that truth — that the justice of God cannot be separated from
his very nature: and by saying, lkwt al, la tucal, “thou canst not,” it is
the same as though he had said, “Thou, O Lord, art just, because thou art
God; and God, because thou art just.” For these two things cannot be
separated, as both the eternity, and the very being of God, cannot stand
without his justice. We hence see how strenuously the Prophet struggled
against his own impetuosity, so that he might not too much indulge himself
in the complaint, which immediately follows.
For he then asks, according to the common judgement of the flesh, Why
dost thou look on, when the ungodly devours one more just than himself?
The Prophet here does not divest God of his power, but speaks in doubt,
and contends not so much with God as with himself. A profane man would
have said, “There is no God, there is no providence,” or, “He cares not for
the world, he takes his pleasure in heaven.” But the Prophet says, “Thou
seest, Lord.” Hence he ascribes to God what peculiarly belongs to him —
that he does not neglect the world which he has created. At the same time
he here inclines two ways, and alternates; Why does thou look on, when the
ungodly devours one more just than himself? He says not that the world
revolves by chance, nor that God takes his delight and ease in heaven, as
the Epicureans hold; but he confesses that the world is seen by God, and
that he exercises care over the affairs of men: notwithstanding, as he could
not see his way clear in a state of things so confused, he argues the point
rather with himself than with God. We now see the import of this
sentence. The Prophet, however, proceeds —
<350114>HABAKKUK 1:14, 15
14. And makest men as the fishes
of the sea, as the creeping things,
that have no ruler over them?
14. Facis hominem quasi pisces
maris, quasi reptile, quod caret
duce (ad verbum, non est dux in
illo.)
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.
15. Totum hamo suo attrahet,
colliget in sagenam suam, et
congregabit in rete suum;
propterea gaudebit et exultabit
(hoc est, gaudet et exultat.)
He goes on, as it has been said, in his complaint; and by a comparison he
shows that the judgement would be such as though God turned away from
men, so as not to check the violence of the wicked, nor oppose his hand to
their wantonness, in order to restrain them. Since, then, every one would
oppress another as he exceeded him in power, and would with increased
insolence rise up against the miserable and the poor, the Prophet compares
man to the fish of the sea, — “What can this mean?” he says. “For men
have been created after God’s image: why then does not some justice
appear among them? When one devours another, and even one man
oppresses almost the whole world, what can be the meaning of this? God
seems to sport with human affairs. For if he regards men as his children,
why does he not defend them by his power? But we see one man (for he
speaks of the Assyrian king) so enraged and so cruel, as though the rest of
the world were like fish or reptiles.” Thou makes men, he says, like reptiles
or fishes; and then he adds, He draws up the whole by his hook, he collects
them into his drag, he gathers then into his net, he exults. f16
We now see what the Prophet means — that God would, as it were, close
his eyes, while the Assyrians wantonly laid waste the whole world: and
when this tyranny should reach the holy land, what else could the faithful
think but that they were forsaken by God? And there is nothing, as I have
already said, more monstrous, than that iniquitous tyranny should thus
prevail among men; for they have all, from the least to the greatest, been
created after God’s image. God then ought to exercise peculiar care in
preserving mankind; his paternal love and solicitude ought in this respect
to appear evident: but when men are thus destroyed with impunity, and
one oppresses almost all the rest, there seems indeed to be no divine
providence. For how will it be that he will care for either birds, or oxen, or
asses, or trees, or plants, when he will thus forsake men, and bring no aid
in so confused a state? We now understand the drift of what the Prophet
says.
But yet he does not, as I have already said, take away from God his
power, nor does he here rail against fortune, as many cavillers do. Thou
makest men, he says: he ascribes to God what cannot be taken from him,
— that he governs the world. But as to God’s justice, he hesitates, and
appeals to God. Though the Prophet seems here to rush headlong like
insane men; yet if we consider all things, we shall see that he strenuously
contended with his temptations, and even in these words some sparks at
least of faith will shine forth, which are sufficient to show to us the great
firmness of the Prophet. For this especially is worthy of being noticed, —
that the Prophet turns himself to God. The Epicureans, when they glamour
against God, for the most part, seek the ear of the multitude; and so they
speak evil of God and withdraw themselves at a distance from him; for
they do not think that he exercises any care over the world. But the
Prophet continually addresses God. He knew then that God was the
governor of all things. He also desires to be extricated from thoughts so
thorny and perplexing; and from whom does he seek relief? From God
himself. When the profane wantonly deride God, they indulge themselves,
and seek nothing else but to become hardened in their own impious
conjectures: but the Prophet comes to God himself, “How does this
happen, O Lord?” As though he had said,
“Thou sees how I am distracted, and also held fast bound —
distracted by many absurd thoughts, so that I am almost
confounded, and held fast bound by great perplexities, from which
I cannot extricate myself. Do thou, O Lord, unfold to me these
knots, and concentrate my scattered thoughts, that I may
understand what is true, and what I am to believe; and especially
remove from me this doubt, lest it should shake my faith; O Lord,
grant that I may at length know and fully understand how thou art
just, and overrules, consistently with perfect equity, those things
which seem to be so confused.”
It also happens sometimes that the ungodly, as it were, openly revile God,
a satanic rage having taken possession on them. But the case was far
different with the Prophet; for finding himself overwhelmed and his mind
not able to sustain him under so heavy trials, he sought relief, and as we
have said, applied to God himself.
By saying, He therefore rejoices and exults, he increases the indignity; for
though the Lord may for a time permit the wicked to oppress the innocent,
yet when he finds them glorying in their vices and triumphing, so great a
wantonness ought the more to kindle his vengeance. That the Lord then
should still withhold himself, seems indeed very strange. But the Prophet
proceeds —
<350116>HABAKKUK 1:16
16. Therefore they sacrifice unto
their net, and burn incense unto
their drag; because by them their
portion is fat, and their meat
plenteous.
16. Propterea sacrificabit
sagenae suae, et suffitum offeret
reti suo, quia in illis pinguis
portio ejus, et cibus ejus lautus.
The Prophet confirms the closing sentence of the last verse; for he explains
what that joy was of which he had spoken, even the joy by which the
wicked, as it were, designedly provoke God against themselves. It is indeed
an abominable thing when the ungodly take delight in their vices; but it is
still more atrocious when they deride God himself. Such, then, is the
account now added by the Prophet, as though he had said, “Not only do
the ungodly felicitate themselves while thou sparest them, or for a time
bearest with them; but they now rise up against thee and deride all thy
majesty, and openly blaspheme against heaven itself; for they sacrifice to
their own net, and offer incense to their drag.” By this metaphor the
Prophet intimates, that the wicked do not only become hardened when
they succeed in their vices, but that they also ascribe to themselves the
praise of justice; for they consider that to be rightly done which has been
attended with success. They thus dethrone God, and put themselves in his
place. We now then see the Prophet’s meaning.
But this passage discovers to us the secret impiety of all those who do not
serve God sincerely and with an honest mind. There is indeed imprinted on
the hearts of men a certain conviction respecting the existence of a God; for
none are so barbarous as not to have some sense of religion: and thus all are
rendered inexcusable, as they carry in their hearts a law which is sufficient
to make them a thousand times guilty. But at the same time the ungodly,
and those who are not illuminated by faith, bury this knowledge, for they
are enveloped in themselves: and when some recollection of God creeps in,
they are at first impressed, and ascribe some honor to him; but this is
evanescent, for they soon suppress it as much as they can; yea they even
strive to extinguish (though they cannot) this knowledge and whatever light
they have from heaven. This is what the Prophet now graphically sets
forth in the person of the Assyrian king. He had before said, “This power
is that of his God.” He had complained that the Assyrians would give to
their idols what was peculiar to God alone, and thus deprive him of his
right: but he says now, that they would sacrifice to their own drag, and
offer incense to their net. This is a very different thing: for how could they
sacrifice to their idols, if they ascribed to their drag whatever victories they
had gained? Now, by the words drag and net, the Prophet means their
efforts, strength, forces, power, counsels, and policies as they call them,
and whatever else there be which profane men arrogate to themselves. But
what is it to sacrifice to their own net? The Assyrian did this, because he
thought that he surpassed all others in craftiness, because he thought
himself so courageous as not to hesitate to make war with all nations,
regarding himself well prepared with forces and justified in his proceedings;
and because he became successful and omitted nothing calculated to ensure
victory. Thus the Assyrian, as I have said, regarded as nothing his idols;
for he put himself in the place of all the gods. But if it be asked whence
came his success, we must answer, that the Assyrian ought to have
ascribed it all to the one true God: but he thought that he prospered
through his own velour. If we refer to counsel, it is certain that God is he
who governs the counsels and minds of men; but the Assyrian thought that
he gained everything by his own skill. If, again, we speak of strength,
whence was it? and of courage, whence was it, but from God? but the
Assyrian appropriated all these things to himself. What regard, then, had
he for God? We see how he now takes away all honor even from his own
idols, and attributes everything to himself.
But this sin, as I have already said, belongs to all the ungodly; for where
God’s Spirit does not reign, there is no humility, and men ever swell with
inward pride, until God thoroughly cleanse them. It is then necessary that
God should empty us by his special grace, that we may not be filled with
this satanic pride, which is innate, and which cannot by any means be
shaken off by us, until the Lord regenerates us by his Spirit. And this may
be seen es specially in all the kings of this world. They indeed confess that
kings rule through God’s grace; and then when they gain any victory,
supplications are made, vows are paid. But were any one to say to those
conquerors, “God had mercy on you,” the answer would be, “What! was
then my preparation nothing? did I not provide many things beforehand?
did I not attain the friendship of many? did I not form confederacies? did I
not foresee such and such disadvantages? did I not opportunely provide a
remedy?” In a word, they sacrifice apparently to God, but afterwards they
have a regard mainly to their drag and their net, and make nothing of God.
Well would it be were these things not so evident. But since the Spirit of
God sets before us a lively image of the fact, let us learn what true humility
is, and that we then only have this, when we think that we are nothing, and
can do nothing, and that it is God alone who not only supports and
continues us in life, but also governs us by his Spirit, and that it is he who
sustains our hearts, gives courage, and then blesses us, so as to render
prosperous what we may undertake. Let us hence learn that God cannot be
really glorified, except when men wholly empty themselves.
He then adds, because in (or by) them is his fat portion and his rich meat.
Though some render harb, berae, choice meat, and others, fat meat, I yet
prefer the meaning of rich. f17 His meat then will be rich. The Prophet
intimates here that men are so blinded by prosperity that they sacrifice to
themselves, and hence the more deserving of reproof is their ingratitude; for
the more liberally God deals with us the more reason, no doubt, there is
why we ought to glorify him. But when men, well supplied and fully
satisfied, thus swell with pride and sacrifice to themselves, is not their
impiety in this manner more completely discovered? But the Prophet not
only proves that the Assyrians abused God’s bounty, but he shows in
their person what is the disposition of the whole world. For when men
accumulate great wealth, and pile up a great heap from the property of
others, they become more and more blinded. We hence see that we ought
justly to fear the evil of prosperity, lest our fatness should so increase that
we can see nothing; for the eyes are dimmed by excessive fatness. Let this
then be ever remembered by us. The Prophet then concludes his discourse:
but as one verse of the first chapter only remains, I shall briefly notice it.
<350117>HABAKKUK 1:17
17. Shall they
therefore empty their
net, and not spare
continually to slay the
nations?
17. An propterea extendet f18 sagenam suam,
et assiduus erit ad occidendas gentes, ut non
parcat (alii vertuat, annon negative; atqui
debuisset esse [wkAl[ alh])?
This is an affirmative question, “Shall they therefore;” which, however,
requires a negative answer. Then all interpreters are mistaken; for they
think that the Prophet here complains, that he presently extends his net
after having made a capture, but he rather means, “Is he ever to extend his
net?” that is, “How long, O Lord, wilt thou permit the Assyrians to
proceed to new plunders, so as to be like the hunter, who after having
taken a boar or a stag, is more eager, and immediately renews his hunting;
or like the fisherman, who having filled his little ship, with more avidity
pursues his vocation? Wilt thou, Lord, he says, suffer the Assyrians to
become more assiduous in their work of destruction?” And he shows how
unworthy they were of God’s forbearance, for they slew the nations. “I
speak not here,” he says, “either of fish or of any other animal, nor do I
speak of this or that man, but I speak of many nations. As these slaughters
are thus carried on through the whole world, how long, Lord, shall they be
unpunished? for they will never cease.” We now see the purport of the
Prophet’s complaint; but we shall find in the next lecture how he recovers
himself.
PRAYER
Grant, Almighty God, that as it cannot be but that, owing to the
infirmity of our flesh, we must be shaken and tossed here and there
by the many turbulent commotions of this world, — O grant, that
our faith may be sustained by this support — that thou art the
governor of the world, and that men were not only once created by
thee, but are also preserved by thy hand, and that thou art also a
just judge, so that we may duly restrain ourselves; and though we
must often have to bear many insults, let us yet never fail, until our
faith shall become victorious over all trials, and until we, having
passed through continued succession of contests, shall at length
reach that celestial rest, which Christ thy Son has obtained for us.
Amen.
CHAPTER 2
LECTURE ONE HUNDRED AND NINTH
<350201>HABAKKUK 2:1
1. 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.
1. Super speculam meam stabo,
et statuam me super arcem, et
speculabor ad videndum quid
loquatur mecum, et quid
respondeam ad increpationem
meam.
We have seen in the first chapter <350102>Habakkuk 1:2-3 that the Prophet
said in the name of all the faithful. It was indeed a hard struggle, when all
things were in a perplexed state and no outlet appeared. The faithful might
have thought that all things happened by chance, that there was no divine
providence; and even the Prophet uttered complaints of this kind. He now
begins to recover himself from his perplexities; and he ever speaks in the
person of the godly, or of the whole Church. For what is done by some
interpreters, who confine what is said to the prophetic office, I do not
approve; and it may be easy from the contempt to learn, that the Prophet
does not speak according to his private feeling, but that he represents the
feelings of all the godly. So then we ought to collect this verse with the
complaints, which we have before noticed; for the Prophet, finding himself
sinking, and as it were overwhelmed in the deepest abyss, raises himself up
above the judgement and reason of men, and comes nearer to God, that he
might see from on high the things which take place on earth, and not judge
according to the understanding of his own flesh, but by the light of the
Holy Spirit. For the tower of which he speaks is patience arising from
hope. If indeed we would struggle perseveringly to the last, and at length
obtain the victory over all trials and conflicts, we must rise above the
world.
Some understand by tower and citadel the Word of God: and this may in
some measure be allowed, though not in every respect suitable. If we more
fully weigh the reason for the metaphor, we shall be at no loss to know
that the tower is the recess of the mind, where we withdraw ourselves
from the world; for we find how disposed we are all to entertain distrust.
When, therefore, we follow our own inclination, various temptations
immediately lay hold on us; nor can we even for a moment exercise hope in
God: and many things are also suggested to us, which take away and
deprive us of all confidence: we become also involved in variety of
thoughts, for when Satan finds men wandering in their imaginations and
blending many things together, he so entangles them that they cannot by
any means come nigh to God. If then we would cherish faith in our hearts,
we must rise above all these difficulties and hindrances. And the Prophet
by tower means this, that he extricated himself from the thoughts of the
flesh; for there would have been no end nor termination to his doubts, had
he tried to form a judgement according to his own understanding; I will
stand, he says, on my tower, f19 I and I will set myself on the citadel. In
short, the sentence carries this meaning — that the Prophet renounced the
judgement of men, and broke through all those snares by which Satan
entangles us and prevents us to rise above the earth.
He then adds, I will watch to see what he may say to me, that is, I will be
there vigilant; for by watching he means vigilance and waiting, as though he
had said, “Though no hope should soon appear, I shall not despond; nor
shall I forsake my station; but I shall remain constantly in that tower, to
which I wish now to ascend: I will watch then to see what he may say to
me.” The reference is evidently to God; for the opinion of those is not
probable, who apply this “saying” to the ministers of Satan. For the
Prophet says first, ‘I will see what he may say to me,’ and then he adds,
‘and what I shall answer.’ They who explain the words ‘what he may say,’
as referring to the wicked who might oppose him for the purpose of
shaking his faith, overlook the words of the Prophet, for he speaks here in
the singular number; and as there is no name expressed, the Prophet no
doubt meant God. But were the words capable of admitting this
explanation, yet the very drift of the argument shows, that the passage has
the meaning which I have attached to it. For how could the faithful answer
the calumnies by which their faith was assailed, when the profane
opprobriously mocked and derided them — how could they satisfactorily
disprove such blasphemies, did they not first attend to what God might
say to them? For we cannot confute the devil and his ministers, except we
be instructed by the word of God. We hence see that the Prophet observes
the best order in what he states, when he says in the first place, ‘I will see
what God may say to me;’ and in the second place, ‘I shall then be taught
to answer to my chiding;’ that is, “If the wicked deride my faith, I shall be
able boldly to confute them; for the Lord will suggest to me such things as
may enable me to give a full answer.” We now perceive the simple and real
meaning of this verse. It remains for us to accommodate the doctrine to our
own use.
It must be first observed, that there is no remedy, when such trials as those
mentioned by the Prophet in the first chapter <350104>Habakkuk 1:4-17
meet us, except we learn to raise up our minds above the world. For if we
contend with Satan, according to our own view of things, he will a hundred
times overwhelm us, and we can never be able to resist him. Let us
therefore know, that here is shown to us the right way of fighting with
him, when our minds are agitated with unbelief, when doubts respecting
God’s providence creep in, when things are so confused in this world as to
involve us in darkness, so that no light appears: we must bid adieu to our
own reason; for all our thoughts are nothing worth, when we seek,
according to our own reason, to form a judgement. Until then the faithful
ascend to their tower and stand in their citadel, of which the Prophet here
speaks, their temptations will drive them here and there, and sink them as
it were in a bottomless gulf. But that we may more fully understand the
meaning, we must know, that there is here an implied contrast between the
tower and the citadel, which the Prophet mentions, and a station on earth.
As long then as we judge according to our own perceptions, we walk on
the earth; and while we do so, many clouds arise, and Satan scatters ashes
in our eyes, and wholly darkens our judgement, and thus it happens, that
we lie down altogether confounded. It is hence wholly necessary, as we
have before said, that we should tread our reason under foot, and come nigh
to God himself.
We have said, that the tower is the recess of the mind; but how can we
ascend to it? even by following the word of the Lord. For we creep on the
earth; nay, we find that our flesh ever draws us downward: except then the
truth from above becomes to us as it were wings, or a ladder, or a vehicle,
we cannot rise up one foot; but, on the contrary, we shall seek refuges on
the earth rather than ascend into heaven. But let the word of God become
our ladder, or our vehicle, or our wings, and, however difficult the ascent
may be, we shall yet be able to fly upward, provided God’s word be
allowed to have its own authority. We hence see how unsuitable is the
view of those interpreters, who think that the tower and the citadel is the
word of God; for it is by God’s word, as I have already said, that we are
raised up to this citadel, that is, to the safeguard of hope; where we may
remain safe and secure while looking down from this eminence on those
things which disturb us and darken all our senses as long as we lie on the
earth. This is one thing.
Then the repetition is not without its use; for the Prophet says, On my
tower will I stand, on the citadel will I set myself. He does not repeat in
other words the same thing, because it is obscure; but in order to remind
the faithful, that though they are inclined to sloth, they must yet strive to
extricate themselves. And we soon find how slothful we become, except
each of us stirs up himself. For when any perplexity takes hold on our
minds, we soon succumb to despair. This, then, is the reason why the
Prophet, after having spoken of the tower, again mentions the citadel.
But when he says, I will watch to see, he refers to perseverance; for it is
not enough to open our eyes once, and by one look to observe what
happens to us; but it is necessary to continue our attention. This constant
attention is, then, what the Prophet means by watching; for we are not so
clear-sighted as immediately to comprehend what is useful to be known.
And then, though we may once see what is necessary, yet a new
temptation can obliterate that view. It thus happens, that all our
observations become evanescent, except we continue to watch, that is,
except we persevere in our attention, so that we may ever return to God,
whenever the devil raises new storms, and whenever he darkens the
heavens with clouds to prevent us to see God. We hence see how
emphatical is what the Prophet says here, I will watch to see. The Prophet
evidently compares the faithful to watchmen, who, though they hear
nothing, yet do not sleep; and if they hear any noise once or twice, they do
not immediately sound an alarm, but wait and attend. As, then, they who
keep watch ought to remain quiet, that they may not disturb others, and
that they may duly perform their office; so it behaves the faithful to be
also tranquil and quiet, and wait patiently for God during times of
perplexity and confusion.
Let us now inquire what is the purpose of this watching: I will watch to
see, he says, what he may say to me. There seems to be an impropriety in
the expression; for we do not properly see what is said. But the Prophet
connects together here two metaphors. To speak strictly correct, he ought
to have said, “I will continue attentive to hear what he may say;” but he
says, I will watch to see what he may say. The metaphor is found correctly
used in <198508>Psalm 85:8,
“I will hear what God may say; for he will speak peace to his people.”
There also it is a metaphor, for the Prophet speaks not of natural hearing:
“I will hear what God may speak,” what does that hearing mean? It means
this, “I will quietly wait until God shows his favor, which is now hid; for
he will speak peace to his people;” that is, the Lord will never forget his
own Church. But the Prophet, as I have said, joins together here two
metaphors; for to speak, or to say, means no other thing than that God
testifies to our hearts, that though the reason for his purpose does not
immediately appear to us, yet all things are wisely ruled, and that nothing
is better than to submit to his will. But when he says, “I will see, and I will
watch what he may say,” the metaphor seems incongruous, and yet there
appears a reason for it; for the Prophet intended to remind us, that we
ought to employ all our senses for this end, — to be wholly attentive to
God’s word. For though one may be resolved to hear God, we yet find that
many temptations immediately distract us. It is not then enough to become
teachable, and to apply our ears to hear his voice, except also our eyes be
connected with them, so that we may be altogether attentive.
We hence see the object of the Prophet; for he meant to express the
greatest attention, as though he had said, that the faithful would ever
wander in their thoughts, except they carefully concentrated both their
eyes and their ears, and all their senses, on God, and continually restrained
themselves, lest vagrant speculations or imaginations should lead them
astray. And further, the Prophet teaches us, that we ought to have such
reverence for God’s word as to deem it sufficient for us to hear his voice.
Let this, then, be our understanding, to obey God speaking to us, and
reverently to embrace his word, so that he may deliver us from all troubles,
and also keep our minds in peace and tranquillity.
God’s speaking, then, is opposed to all the obstreperous clamours of
Satan, which he never ceases to sound in our ears. For as soon as any
temptation takes place, Satan suggests many things to us, and those of
various kinds: — “What will you do? what advice will you take? see
whether God is propitious to you from whom you expect help. How can
you dare to trust that God will assist you? How can he extricate you?
What will be the issue?” As Satan then disturbs us in various ways, the
Prophet shows that the word of God alone is sufficient for us all, then,
who indulge themselves in their own counsels, deserve to be forsaken by
God, and to be left by him to be driven up and down, and here and there,
by Satan; for the only unfailing security for the faithful is to acquiesce in
God’s word.
But this appears still more clear from what is expressed at the close of the
verse, when the Prophet adds, and what I may answer to the reproof given
me; for he shows that he would be furnished with the best weapons to
sustain and repel all assaults, provided he patiently attended to God
speaking to him, and fully embraced his word: “Then,” he says, “I shall
have what I may answer to all reproofs, when the Lord shall speak to me”.
By “reproofs,” he means not only the blasphemies by which the wicked
shake his faith, but also all those turbulent feelings by which Satan secretly
labors to subvert his faith. For not only the ungodly deride us and mock at
our simplicity, as though we presumptuously and foolishly trusted in
God, and were thus over-credulous; but we also reprove ourselves
inwardly, and disturb ourselves by various internal contentions; for
whatever comes to our mind that is in opposition to God’s word, is
properly a chiding or a reproof, as it is the same thing as if one accused
himself, as though he had not found God to be faithful. We now, then see
that the word “reproof” extends farther than to those outward blasphemies
by which the unbelieving are wont to assail the children of God; for, as we
have already said, though no one attempted to try our faith, yet every one
is a tempter to himself; for the devil never ceases to agitate our minds.
When, therefore, the Prophet says, what I may answer to reproof, he
means, that he would be sufficiently fortified against all the assaults of
Satan, both secret and external, when he heard what God might say to him.
We may also gather from the whole verse, that we can form no judgement
of God’s providence, except by the light of celestial truth. It is hence no
wonder that many fall away under trials, yea, almost the whole world; for
few there are who ascend into the citadel of which the Prophet speaks, and
who are willing to hear God speaking to them. Hence, presumption and
arrogance blind the minds of men, so that they either speak evil of God
who addresses them, or accuse fortune, or maintain that there is nothing
certain: thus they murmur within themselves, and arrogate to themselves
more than they ought, and never submit to God’s word. Let us proceed, -
<350202>HABAKKUK 2:2, 3
2. And the LORD answered me,
and said, Write the vision, and
make it plain upon tables, that he
may run that readeth it.
2. Et respondit mihi Jehova et
dixit, Scribe visionem, et explana
super tabulas, ut currat legens in
ea:
3. 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.
3. Quia adhue visio ad tempus
statutum, et loquetur ad finem,
et non mentietur; si moram
fecerit, expecta eam; quia
veniendo veniet, et non tardabit.
The Prophet now shows by his own example that there is no fear but that
God will give help in time, provided we bring our minds to a state of
spiritual tranquillity, and constantly look up to him: for the event which
the Prophet relates, proves that there is no danger that God will frustrate
their hope and patience, who lift up their minds to heaven, and continue
steadily in that attitude. Answer me, he says, did Jehovah, and said. There
is no doubt but that the Prophet accommodates here his own example to
the common instruction of the whole Church. Hence, by testifying that an
answer was given him by God, he intimates that we ought to entertain a
cheerful hope, that the Lord, when he finds us stationed in our watchtower,
will in due season convey to us the consolation which he sees we
need.
But he afterwards comes to the discharge of his prophetic office; for he
was bid to write the vision on tables, and to write it in large letters, that it
might be read, and that any one, passing by quickly, might be able by one
glance to see what was written: and by this second part he shows still
more clearly that he treated of a common truth, which belonged to the
whole body of the Church; for it was not for his own sake that he was bid
to write, but for the edification of all.
Write, then, the vision, and make it plain; for rab, bar properly means, to
declare plainly. f21 Unfold it then, he says, on tables, that he may run who
reads it; that is, that the writing may not cause the readers to stop. Write it
in large characters, that any one, in running by, may see what is written.
Then he adds, for the vision shall be for an appointed time.
This is a remarkable passage; for we are taught here that we are not to deal
with God in too limited a manner, but room must be given for hope; for the
Lord does not immediately execute what he declares by his mouth; but his
purpose is to prove our patience, and the obedience of our faith. Hence he
says, the vision, is for a time, and a fixed time: for d[wm, muod means a
time which has been determined by agreement. But as it is God who fore
appoints the time, the constituted time, of which the Prophet speaks,
depends on his will and power. The vision, then, shall be for a time. He
reproves here that immoderate ardor which takes hold on us, when we are
anxious that God should immediately accomplish what he promises. The
Prophet then shows that God so speaks as to be at liberty to defer the
execution of his promise until it seems good to him.
At the end, he says, it will speak. f22 In a word, the Prophet intimates, that
honor is to be given to God’s word, that we ought to be fully persuaded
that God speaks what is true, and be so satisfied with his promises as
though what is promised were really possessed by us. At the end, then, it
will speak and it will not lie. f23 Here the Prophet means, that fulfillment
would take place, so that experience would at length prove, that God had
not spoken in vain, nor for the sake of deceiving; but yet that there was
need of patience; for, as it has been said, God intends not to indulge our
fervid and importunate desires by an immediate fulfillment, but his design
is to hold us in suspense. And this is the true sacrifice of praise, when we
restrain ourselves, and remain firm in the persuasion that God cannot
deceive nor lie, though he may seem for a time to trifle with us. It will not,
then, lie.
He afterwards adds, If it will delay, wait for it. He again expresses still more
clearly the true character of faith, that it does not break forth immediately
into complaints, when God connives at things, when he suffers us to be
oppressed by the wicked, when he does not immediately succor us; in a
word, when he does not without delay fulfill what he has promised in his
word. If, then, it delays, wait for it. He again repeats the same thing, coming
it will come; that is, however it may be, God, who is not only true, but
truth itself, will accomplish his own promises. The fulfillment, then, of the
promise will take place in due time.
But we must notice the contrariety, If it will delay, it will come, it will not
delay. The two clauses seem to be contrary the one to the other. But delay,
mentioned first, has a reference to our haste. It is a common proverb,
“Even quickness is delay to desire.” We indeed make such haste in all our
desires, that the Lord, when he delays one moment, seems to be too slow.
Thus it may come easily to our mind to expostulate with him on the
ground of slowness. God, then, is said on this account to delay in his
promises; and his promises also as to their accomplishment may be said to
be delayed. But if we have regard to the counsel of God, there is never any
delay; for he knows all the points of time, and in slowness itself he always
hastens, however this may be not comprehended by the flesh. We now,
then, apprehend what the Prophet means. f24
He is now bidden to write the vision, and to explain it on tables. Many
confine this to the coming of Christ; but I rather think that the Prophet
ascribes the name of vision to the doctrine or admonition, which he
immediately subjoins. It is indeed true, that the faithful under the law could
not have cherished hope in God without having their eyes and their minds
directed to Christ: but it is one thing to take a passage in a restricted sense
as applying to Christ himself, and another thing to set forth those
promises which refer to the preservation of the Church. As far then as the
promises of God in Christ are yea and amen, no vision could have been
given to the Fathers, which could have raised their minds, and supported
them in the hope of salvation, without Christ having been brought before
them. But the Prophet here intimates generally, that a command was given
to him to supply the hearts of the godly with this support, that they were,
as we shall hereafter more clearly see, to wait for God. The vision, then, is
nothing else than an admonition, which will be found in the next and the
following verses.
He uses two words, to write and to explain; which some pervert rather
than rightly distinguish: for as the Prophets were wont to write, and also
to set forth the summaries or the heads of their discourses, they think that
it was a command to Habakkuk to write, that he might leave on record to
posterity what he had said; and then to publish what he taught as an edict,
that it might be seen by the people passing by, not only for a day or for a
few days. But I do not think that the Prophet speaks with so much
refinement: I therefore consider that to write and to explain on tables mean
the same thing. And what is added, that he may run who reads it, is to be
understood as I have already explained it; for God intended to set forth this
declaration as memorable and worthy of special notice. It was not usual
with the Prophets to write in long and large characters; but the Prophet
mentions here something peculiar, because the declaration was worthy of
being especially observed. What is similar to this is said in <230801>Isaiah
8:1, ‘Write on at table with a man’s pen.’ By a man’s pen is to be
understood common writing, such as is comprehended by the rudest and
the most ignorant. To the same purpose is what God bids here his servant
Habakkuk to do. Write, he says how? Not as Prophecies are wont to be
written, for the Prophets set before the people the heads of their
discourses; but write, he says, so that he who runs may read, and that
though he may be inattentive, he may yet see what is written; for the table
itself will plainly show what it contains.
We now see that the Prophet commends, by a peculiar eulogy, what he
immediately subjoins. Hence this passage ought to awaken all our powers,
as God himself testifies that he announces what is worthy of being
remembered: for he speaks not of a common truth; but his purpose was to
reveal something great and unusually excellent; as he bids it, as I have
already said, to be written in large characters, so that those who run might
read it.
And by saying that the vision is yet for a time, he shows, as I have briefly
explained, what great reverence is due to heavenly truth. For to wish God
to conform to our rule is extremely preposterous and unreasonable: and
there is no place for faith, if we expect God to fulfill immediately what he
promises. It is hence the trial of faith to acquiesce in God’s word, when its
accomplishment does in no way appear. As then the Prophet teaches us,
that the vision is yet for a time, he reminds us that we have no faith, except
we are satisfied with God’s word alone, and suspend our desires until the
seasonable time comes, that which God himself has appointed. The vision,
then, yet shall be. But we are inclined to reduce, as it were, to nothing the
power of God, except he accomplishes what he has said: “Yet, yet,” says
the Prophet, “the vision shall be;” that is, “Though God does not stretch
forth his hand, still let what he has spoken be sufficient for you: let then
the vision itself be enough for you; let it be deemed worthy of credit, so
that the word of God may on its own account be believed; and let it not be
tried according to the common rule; for men charge God with falsehood,
except he immediately yields to their desires. Let then the vision itself be
counted sufficiently solid and firm, until the suitable time shall come.” And
the word d[wm, muod, ought to be noticed; for the Prophet does not speak
simply of time, but, as I have already said, he points out a certain and a
preordained time. When men make an agreement, they on both sides fix the
day: but it would be the highest presumption in us to require that God
should appoint the day according to our will. It belongs, then, to him to
appoint the times, and so to govern all things, that we may approve of
whatever he does.
He afterwards says, And it will speak at the end, and it will not lie. The
same is the import of the expression, it will speak at the end; that is, men
are very perverse, if they wish God to close his mouth, and if they wish to
deny faith to his word, except he instantly fulfill what he speaks. It will
then speak; that is, let this liberty of speaking be allowed to God. And
there is always an implied contrast between the voice of God and its
accomplishment; for we are to acquiesce in God’s word, though he may
conceal his hand: though he may afford no proof of his power, yet the
Prophet commands this honor to be given to his word. The vision, then,
will speak at the end.
He now expresses more clearly what he had before said of the preordained
time; and thus he meets the objections which Satan is wont to suggest to
us: “How long will that time be delayed? Thou indeed namest it as the
preordained time; but when will that day come?” “The Lord,” he says,
“will speak at the end;” that is, “Though the Lord protracts time, and
though day after day we seem to live on vain promises, yet let God speak,
that is, let him have this honor from you, and be ye persuaded that he is
true, that he cannot disappoint you; and in the meantime wait for his
power; wait, so that ye may yet remain quiet, resting on his word, and let
all your thoughts be confined within this stronghold — that it is enough
that God has spoken. The rest we shall defer until to-morrow.
PRAYER
Grant, Almighty God, that as thou sees us laboring under so much
weakness, yea, with our minds so blinded that our faith falters at
the smallest perplexities, and almost fails altogether, — O grant
that by the power of thy Spirit we may be raised up above this
world, and learn more and more to renounce our own counsels, and
so to come to thee, that we may stand fixed in our watch tower,
ever hoping, through thy power, for whatever thou hast promised
to us, though thou shouldst not immediately make it manifest to us
that thou hast faithfully spoken; and may we thus give full proof
of our faith and patience, and proceed in the course of our warfare,
until at length we ascend, above all watch towers, into that blessed
rest, where we shall no more watch with an attentive mind, but see,
face to face, in thine image, whatever can be wished, and whatever
is needful for our perfect happiness, through Christ our Lord.
Amen.
LECTURE ONE HUNDRED AND TENTH
THE Prophet taught us yesterday, that we ought to allow God his right of
speaking to us, and of sustaining us by his own word, until the ripe time
shall come, when he shall really fulfill what he has promised. Then an
exhortation follows, added at the close of the verse — that we are to
exercise patience; and the Apostle also, referring to this passage in
<581038>Hebrews 10:38, makes a similar application. He indeed quotes what
we shall find in the next verse, ‘The just by his faith shall live;’ but he had
in view the whole context; and at the same time he reminds us of the
Prophet’s object here in exalting the authority of God’s word. The
exhortation, then, is briefly this — that though God may keep us in
suspense, we yet ought not to cast away hope, for he knows when it is
expedient for us that he should stretch forth his hand. And as there are two
clauses, as I said yesterday, which seem at first sight to be inconsistent the
one with the other, the Prophet very fitly joins them together, and
considers them to be in perfect harmony; for though God may appear to
delay, yet he is not slower than what is necessary and expedient. Let us
then be fully persuaded that there is in God prudence and wisdom enough
to assist us as soon as it may be needful. The Prophet now reminds us that
it is no wonder if God seems to us to delay, for we are too hasty in our
desires. Let therefore this fervor be restrained, so that we may subject our
feelings to the providence and purpose of God. Let us now proceed —
<350204>HABAKKUK 2:4
4. Behold, his soul which is lifted
up is not upright in him: but the
just shall live by his faith.
4. Ecce exaltatio, (vel, qui se
munit, ut alii vertunt, ) non recta
est anima ejus in ipso: justus
autem in fide sua vivet.
This verse stands connected with the last, for the Prophet means to show
that nothing is better than to rely on God’s word, how much soever may
various temptations assault our souls. We hence see that nothing new is
said here, hut that the former doctrine is confirmed — that our salvation is
rendered safe and certain through God’s promise alone, and that therefore
we ought not to seek any other haven, where we might securely sustain all
the onsets of Satan and of the world. But he sets the two clauses the one
opposed to the other: every man who would fortify himself would ever be
subject to various changes, and never attain a quiet mind; then comes the
other clause — that man cannot otherwise obtain rest than by faith.
But the former part is variously explained. Some interpreters think the
word hlp[, ophle, to be a noun, and render it elevation, which is not
unsuitable; and indeed I hesitate not to regard this as its real meaning, for
the Hebrews call a citadel lpw[, ouphel, rightly deriving it from lp[,
ophle, to ascend. What some others maintain, that it signifies to strengthen,
is not well founded. Some again give this explanation — that the
unbelieving seek a stronghold for themselves, that they may fortify
themselves; and this makes but little difference as to the thing itself. But
interpreters vary, and differ as to the meaning of the sentence; for some
substitute the predicate for the subject, and the subject for the predicate,
and elicit this meaning from the Prophet’s words — “Every one whose
mind is not at ease seeks a fortress, where he may safely rest and
strengthens himself;” and others give this view — “He who is proud, or
who thinks himself well fortified, shall ever be of an unquiet mind.” And
this latter meaning is what I approve, only that I retain the import of the
word hlp[, ophle, as though it was said — “where there is an elation of
mind there is no tranquillity.”
Let us see first what their view is who give the other explanation. They
say that the unbelieving, being obstinate and perverted in their minds, ever
seek where they may be in safety, for they are full of suspicions, and
having no regard to God they resort to the world for those remedies, by
which they may escape evils and dangers. This is their view. But the
Prophet, as I have already said, does here, on the contrary, denounce
punishment on the unbelieving, as though he had said — “This reward,
which they have deserved, shall be repaid to them — that they shall
always torment themselves.” The contrast will thus be more obvious; and
when we say that God punishes the unbelieving, when he suffers them to
be driven here and there, and also harasses their minds with various
tormenting thoughts, a more fruitful doctrine is elicited. When therefore the
Prophet says that there is no calmness of mind possessed by those who
deem themselves well fortified, he intimates that they are their own
executioners, for they seek for themselves many troubles, many sorrows,
many anxieties, and contrive and mingle together many designs and
purposes; now they think of one thing, then they turn to another; for the
Hebrews say that the soul is made right when we acquiesce in a thing and
continue in a tranquil state of mind; but when confused thoughts distract
us, then they say that our soul is not right in us. We now perceive the real
meaning of the Prophet.
Behold, he says: by this demonstrative particle he intimates that what he
teaches us may be clearly seen if we attend to daily events. The meaning
then is, that a proof of this fact exists evidently in the common life of men
— that he who fortifies himself, and is also elated with self confidence,
never finds a tranquil haven, for some new suspicion or fear ever disturbs
his mind. Hence it comes that the soul entangles itself in various cares and
anxieties. This is the reward, as I have said, which is allotted by God’s just
judgement to the unbelieving; for God, as he testifies by Isaiah, offers to us
rest; and they who reject this invaluable benefit, freely offered to them by
God, deserve that they should not only be tormented in one way, but be
also harassed by endless agitations, and that they should also vex and
torment themselves. It is indeed true that he who is fortified may also
acquiesce in God’s word; but the word hlp[, ophle, refers to the state of
the mind. Whosoever, then, swells with vain confidence, when he finds
that he has many auxiliaries according to the flesh, shall ever be agitated,
and will at length find that there is nowhere rest, except the mind recumbs
on God’s grace alone. We now understand the import of this clause. f25
It follows, but the just shall live by his faith. The Prophet, I have no doubt,
does here place faith in opposition to all those defences by which men so
blind themselves as to neglect God, and to seek no aid from him. As men
therefore rely on what the earth affords, depending on their fallacious
supports, the Prophet here ascribes life to faith. But faith, as it is well
known, and as we shall presently show more at large, depends on God
alone. That we may then live by faith, the Prophet intimates that we must
willingly give up all those defences which are wont to disappoint us. He
then who finds that he is deprived of all protections, will live by his faith,
provided he seeks in God alone what he wants, and leaving the world, fixes
his mind on heaven.
As tgwma, amunat, is in Hebrew truth, so some regard it as meaning
integrity; as though the Prophet had said, that the just man has more safety
in his faithfulness and pure conscience, than there is to the children of this
world in all those munitions in which they glory. But in this case they
frigidly extenuate the Prophet’s declaration; for they understand not what
that righteousness of faith is from which our salvation proceeds. It is
indeed certain that the Prophet understands by the word tgwma, amunat,
that faith which strips us of all arrogance, and leads us naked and needy to
God, that we may seek salvation from him alone, which would otherwise
be far removed from us.
Now many confine the first part to Nebuchadnezzar, but this is not
suitable. The Prophet indeed speaks to the end of the chapter of Babylon
and its ruin; but here he makes a distinction between the children of God,
who cast all their cares on him, and the unbelieving, who cannot go forth
beyond the world, where they seek to be made secure, and gather hence
their defences in which they confide. And this is especially worthy of
being observed, for it helps us much to understand the meaning of the
Prophet; if this part — “Behold the proud, his soul is not right in him,” be
applied to Nebuchadnezzar, the other part will lose much of its import;
but if we consider that the Prophet, as it were, in these two tablets, shows
what it is to glory in our own powers or in earthly aids, then what it is to
repose on God alone will appear much more clear, and this truth will with
more force penetrate into our minds; for we know how much such
comparisons illustrate a subject which would be otherwise obscure or less
evident. For if the Prophet had only declared that our faith is the cause of
life and salvation, it might indeed be understood; but as we are disposed to
entertain worldly hopes, the former truth would not have been sufficient to
correct this evil, and to free our minds from all vain confidence. But when
he affirms that all the unbelieving are deceived, while they fortify or elate
themselves, be cause God will ever confound them, and that though no one
disturbs them outwardly, they will yet be their own tormentors, as they
have nothing that is right, nothing that is certain; when therefore all this is
said to us, it is as though God drew us forcibly to himself, while seeing us
deluded by the allurements of Satan, and seeing us too inclined to be taken
with deceptions, which would at length lead us to destruction.
We now, then, perceive why Habakkuk has put these two things in
opposition the one to the other — that the defences of this world are not
only evanescent, but also bring always with them many tormenting fears
— and then, that the just lives by his faith. And hence also is found a
confirmation of what I have already touched upon, that faith is not to be
taken here for man’s integrity, but for that faith which sets man before
God emptied of all good things, so that he seeks what he needs from his
gratuitous goodness: for all the unbelieving try to fortify themselves; and
thus they strengthen themselves, thinking that anything in which they
trust is sufficient for them. But what does the just do? He brings nothing
before God except faith: then he brings nothing of his own, because faith
borrows, as it were, through favor, what is not in man’s possession. He,
then, who lives by faith, has no life in himself; but because he wants it, he
flies for it to God alone. The Prophet also puts the verb in the future tense,
in order to show the perpetuity of this life: for the unbelieving glory in a
shadowy life; but the Lord will at last discover their folly, and they
themselves shall really know that they have been deceived. But as God
never disappoints the hope of his people, the Prophet promises here a
perpetual life to the faithful.
Let us now come to Paul, who has applied the Prophet’s testimony for the
purpose of teaching us that salvation is not by works, but by the mercy of
God alone, and therefore by faith. Paul seems to have misapplied the
Prophet’s words, and to have used them beyond what they import; for the
Prophet speaks here of the state of the present life, and he has not
previously spoken of the celestial life, but exhorted, as we have seen, the
faithful to patience, and at the same time testified that God would be their
deliverer; and now he adds, the just shall live by faith, though he may be
destitute of all help, and though he may be exposed to all the assaults of
fortune, and of the wicked, and of the devil. What has this to do, some one
may say, with the eternal salvation of the soul? It seems, then, that Paul
has with too much refinement introduced this testimony into his
discussion respecting gratuitous justification by faith. But this principle
ought ever to be remembered — that whatever benefits the Lord confers on
the faithful in this life, are intended to confirm them in the hope of the
eternal inheritance; for however liberally God may deal with us, our
condition would yet be indeed miserable, were our hope confined to this
earthly life. As God then would raise up our minds to the hopes of eternal
salvation whenever he aids us in this world, and declares himself to be our
Father; hence, when the Prophet says that the faithful shall live, he
certainly does not confine this life to so narrow limits, that God will only
defend us for a day or two, or for a few years; but he proceeds much
farther, and says, that we shall be made really and truly happy; for though
this whole world may perish or be exposed to various changes, yet the
faithful shall continue in permanent and real safety. Hence, when
Habakkuk promises life in future to the faithful, he no doubt overleaps the
boundaries of this world, and sets before the faithful a better life than that
which they have here, which is accompanied with many sorrows, and
proves itself by its shortness to be unworthy of being much desired.
We now perceive that Paul wisely and suitably accommodates to his
subject the Prophet’s words — that the just lives by faith; for there is no
salvation for the soul except through God’s mercy.
Quoting this place in <450117>Romans 1:17, he says that the righteousness
of God is in the gospel revealed from faith to faith, and then adds,
“As it is written, The just shall live by faith.”
Paul very rightly connects these things together that righteousness is made
known in the Gospel — and that it comes to us by faith only; for he there
contends that men cannot obtain righteousness by the law, or by the works
of the law; it follows that it is revealed in the Gospel alone: how does he
prove this? By the testimony of the Prophet Habakkuk —
“If by faith the just lives, then he is just by faith; if he is just by
faith, then he is not so by the works of the law.”
And Paul assumes this principle, to which I have before referred — that
men are emptied of all works, when they produce their faith before God:
for as long as man possesses anything of his own, he does not please God
by faith alone, but also by his own worthiness.
If then faith alone obtains grace, the law must necessarily be relinquished,
as the apostle also explains more clearly in the third chapter of the Epistle
to the Galatians <480311>Galatians 3:11:
‘That righteousness,’ he says, ‘is not by the works of the law, is
evident; for it is written, The just shall live by faith, and the law is
not of faith.’
Paul assumes that these, even faith and law, are contrary, the one to the
other; contrary as to the work of justifying. The law indeed agrees with the
gospel; nay, it contains in itself the gospel. And Paul has solved this
question in the first chapter of the Epistle to the Romans, <450101>Romans
1:1-32 by saying, that the law cannot assist us to attain righteousness, but
that it is offered to us in the gospel, and that it receives a testimony from
the law and the Prophets. Though then there is a complete concord
between the law and the gospel, as God, who is not inconsistent with
himself, is the author of both; yet as to justification, the law accords not
with the gospel, any more than light with darkness: for the law promises
life to those who serve God; and the promise is conditional, dependent on
the merits of works. The gospel also does indeed promise righteousness
under condition; but it has no respect to the merits of works. What then? It
is only this, that they who are condemned and lost are to embrace the favor
offered to them in Christ.
We now then see how, by the testimony of our Prophet, Paul rightly
confirms his own doctrine, that eternal salvation is to be attained by faith
only; for we are destitute of all merits by works, and are constrained to
stand naked and needy before God; and then the Lord justifies us freely.
But that this may be more evident, let us first consider why men must
come altogether naked before God; for were there any worthiness in them,
the Lord would by no means deprive them of such an honor. Why then
does the Lord justify us freely, except that he may thereby appear just?
He has indeed no need of this glory, as though he could not himself be
glorified except by doing wrong to men. But we obtain righteousness by
faith alone for this reason, because God finds nothing in us which he can
approve, or what may avail to obtain righteousness. Since it is so, we then
see that to be true which the Holy Spirit everywhere declares respecting
the character of men. Men indeed glory in a foolish conceit as to their own
righteousness: but all philosophic virtues, as they call them, which men
think they possess through free-will, are mere fumes; nay, they are the
delusions of the devil, by which he bewitches the minds of men, so that
they come not to God, but, on the contrary, precipitate themselves into
the lowest deep, where they seek to exalt themselves beyond measure.
However this may be, let us be fully convinced, that in man there is not
even a particle either of rectitude or of righteousness; and that whatever
men may try to do of themselves, is an abomination before God. This is
one thing.
Now after God has stretched forth his hand to his elect, it is still necessary
that they should confess their own want and nakedness, as to justification;
for though they have been regenerated by the Spirit of God, yet in many
things they are deficient, and thus in innumerable ways they become
exposed to eternal death in the sight of God; so that they have in
themselves no righteousness. The Papists differ from us in the first place,
imagining as they do, that there are certain preparations necessary; for that
false notion about free-will cannot be eradicated from their hearts. As then
they will have man to be endued with free- will, they always connect with
it some power, as though they could obtain grace by their own doings.
They indeed confess that man of himself can do nothing, except by the
helping grace of God; but in the meantime they blend, as I have said, their
own fictitious preparations. Others confess, that until God anticipates us
by his grace, there is no power whatever in free-will; but afterwards they
suppose that free-will concurs with God’s grace, as it would be by itself
inefficient, except received by our consent. Thus they always reserve for
men some worthiness; but a greater difference exists as to the second
subject: for after we have been regenerated through God’s grace, the
Papists imagine that we are justified by the merits of works. They confess,
that until God anticipates us by his grace, we are condemned and cannot
attain salvation except through the assisting grace of God; but as soon as
God works in us, we are then, they say, able to attain righteousness by our
own works.
But we object and say, that the faithful, after having been regenerated by
the Spirit of God, do not fulfill the law: they allow this to be true, but say
that they might if they would, for that God has commanded nothing which
is above what men are capable of doing. And this also is a most pernicious
error. They are at the same time forced to confess, that experience itself
teaches us that no man is wholly free from sin: then some guilt always
remains. But they say, that if we kept half the law, we could obtain
righteousness by that half. Hence, if one by adultery offended God and
thus becomes exposed to eternal death, and yet abstains from theft, he is
just, they say, because he is no thief. He is an adulterer, it is true; but he is
yet just in part, because he keeps a part of the law; and they call this
partial righteousness. But God has not promised salvation to men, except
they fully and really fulfill whatever he has commanded in his law. For it is
not said, “He that fulfill a part of the law shall live;” but he who shall do
these things shall live in them. Moses does not point out two or three
commandments, but includes the whole law (<031805>Leviticus 18:5.) There
is also a declaration made by James,
‘He who has forbidden to commit adultery, has also forbidden to
steal: whosoever then transgresses the law in one particular, is a
transgressor of the whole law’ (<590208>James 2:8,11):
he is then excluded from any hope of righteousness. We hence see that the
papists are most grossly mistaken, who imagine, that men, when they keep
the law only in part, are just.
Were there indeed any one found who strictly kept God’s law, he could
not be counted just, except by virtue of a promise. And here also the
Papists stumble, and are at the same time inconsistent with themselves; for
they confess that merits do not obtain righteousness for men by their own
intrinsic worth, but only by the covenant of the law. But as soon as they
have said this, they immediately forget themselves, and say what is
contrary, like men carried away by passion. Were then the Papists to join
together these two things — that there is no righteousness except by
covenant, and that there is a partial righteousness they would see that they
are inconsistent: for where is this partial righteousness? If we are not
righteous except according to the covenant of the law, then we are not
righteous except through a full and perfect observance of the law. This is
certain.
They go astray still more grievously as to the remission of sins; for as it is
well known, they obtrude their own satisfactions, and thus seek to expiate
the sins of men by their own merits, as though the sacrifice of Christ was
not sufficient for that purpose. Hence it is that they will not allow that we
are gratuitously justified by faith; for they cannot be brought to
acknowledge a free remission of sins; and except the remission of sins be
gratuitous, we must confess that righteousness is not by faith alone, but
also by merits. But the whole Scripture proves that expiation is nowhere
else to be sought, except through the sacrifice of Christ alone. This error,
then, of the Papists is extremely gross and false. They further err in
pleading for the merits of works; for they boast of their own inventions,
the works of supererogation, or as they call them, satisfactions. And these
meritorious works, under the Papacy, are gross errors and worthless
superstitions, and yet they toil in them and lacerate themselves, nay, they
almost wear out themselves. If they mutter many short prayers, if they
run to altars and to various churches, if they buy masses, in a word, if they
accumulate all these fictitious acts of worship, they think that they merit
righteousness before God. Thus they forget their own saying, that
righteousness is by covenant; for if it be by covenant, it is certain that God
does not promise it to fictitious works, which men of themselves invent
and contrive. It then follows, that what men bring to God, devised by
themselves, cannot do anything towards the attainment of righteousness.
There is also another error which must be noticed, for in good works they
perceive not those blemishes which justly displease God, so that our
works might be deservedly condemned were they strictly examined and
tried. The Papists rightly say, that we are not justified by the intrinsic
worthiness of works, but afterwards they do not consider how imperfect
our works are, for no work proceeds from mortal man which can fully
answer to what God’s covenant requires. How so? For no work proceeds
from the perfect love of God, and where the perfect love of God does not
exist, there is corruption there. It hence follows, that all our works are
polluted before God; for they flow not except from the impure fountain of
the heart. Were any to object and say, that the hearts of men are cleansed
by the regeneration of the Spirit, we allow this; but at the same time much
filth always remains in our hearts, and it ought to be sufficient for us to
know that nothing is pure and genuine before God except where the perfect
love of him exists.
As, then, the Papists are blind to all these things, it is no wonder that they
with so much hostility contend with us about righteousness, and can by no
means allow that the righteousness of faith is gratuitous, for from the
beginning this figment about free- will has been resorted to — “if men of
themselves come to God, then they are not freely justified.” They, then, as
I have said, imagine a partial righteousness, they suppose the deficiency to
be made up by satisfactions, they have also, as they say, their devotions,
that is, their own contrived modes of worship. Thus it comes, that they
ever persuade themselves that the righteousness of man, at least in part, is
made up by himself or by works. They indeed allow that we are justified
by faith, but when it is added, by faith alone, then they begin to be furious;
but they consider not that righteousness, if obtained by faith, cannot be by
works, for Paul, as I have shown above, reasons from the contrary, when
he says, that righteousness, if it be by the works of the law, is not by faith,
for faith, as it has been said, strips man of everything, that he may seek of
God what he needs. But the Papists, though they think that man has not
enough for himself, do not yet acknowledge that he is so needy and
miserable, that righteousness must be sought in God alone. But yet
sufficiently clear is the doctrine of Paul, and if Paul had never spoken,
reason itself is sufficient to convince us that men cannot be justified by
faith until they cast away every confidence in their own works, for if
righteousness be of faith, then it is of grace alone, and if by grace alone,
then it cannot be by works. It is wholly puerile in the Papists to think,
that it is partly by grace and partly by the merits of works; for as salvation
cannot be divided, so righteousness cannot be divided, by which we attain
salvation itself. As, then, faith acquires for us favor before God, and by
this favor we are counted just, so all works must necessarily fall to the
ground, when righteousness is ascribed to faith.
PRAYER
Grant, Almighty God, that as the corruption of our flesh ever leads
us to pride and vain confidence, we may be illuminated by thy
word, so as to understand how great and how grievous is our
poverty, and be thus taught wholly to deny ourselves, and so to
present ourselves naked before thee, that we may not hope for
righteousness or for salvation from any other source than from thy
mercy alone, nor seek any rest but only in Christ; and may we
cleave to thee by the sacred and inviolable bond of faith, that we
may boldly despise all those empty boastings by which the
ungodly exult over us, and that we may also so cast ourselves
down in true humility, that thereby we may be carried upward
above all heavens, and become partakers of that eternal life which
thine only begotten Son has purchased for us by his own blood.
Amen.
LECTURE ONE HUNDRED AND ELEVENTH
WE yesterday compared this passage of Habakkuk with the interpretation
of Paul, who draws this inference, that we are justified by faith without the
works of the law, because the Prophet teaches us that we are to live by
faith, for the way of life and of righteousness is the same, inasmuch as life
is not to be otherwise sought by us than through the paternal favor of God.
This then is our life — to be united to God; but this union with God
cannot be hoped for by us while he imputes sins to us; for as he is just and
cannot deny himself, iniquity must be ever hated by him. Then as long as
he regards us as sinners, he must necessarily hold us as hateful to him.
Where the hatred of God is, there is death and ruin. It then follows, that we
can have no hope of life until we be reconciled to God, and there is no
other way by which God can restore us to favor, but by regarding and
counting us as just. It hence follows, that Paul reasons correctly, when he
leads us from life to righteousness; for they are two things which are
connected and inseparable.
Hence the error of the Papists comes to light, who think that to be justified
is nothing else but to be renewed in righteousness, in order that we may
lead a pious and a holy life. Hence their righteousness is a quality. But
Paul’s view is very different, for he connects our justification and salvation
together, inasmuch as God cannot be propitious to us without being
reconciled to us. And how is this done even by not imputing to us our sins.
Hence they speak correctly and truly express what the Holy Spirit
everywhere teaches us, who call it imputative righteousness, for they thus
show that it is not a quality, but, on the contrary, a relative righteousness,
and therefore we said yesterday that he who lives by faith derives life from
another, and that every one who is just by faith, is just through what is not
in himself, even through the gratuitous mercy of God.
We now then see how suitably Paul joins righteousness with life, and
adduces the Prophet’s testimony to prove gratuitous justification, who
affirms that we are to live by faith. But it is no wonder that the Papists go
in so many ways astray in this instance, for they even differ with us in the
meaning of the word faith. Hence it is that they so obstinately deny that
we are justified by faith alone. They are forced, as we have said yesterday,
to admit the righteousness of faith; but the exclusive particle they cannot
endure; for they imagine that it is a moulded faith that justifies, and this
moulded or formed faith is piety, or the fear of God. And by calling faith
unformed they seem to think that we can embrace the promises of God
without the fruit of regeneration, which is very absurd, as though faith
were not the peculiar gift of the Spirit, and a pledge of our adoption. But
these are principles of which the Papists are wholly ignorant; for they are
given up to a reprobate mind, so that they stumble at the very first
elements of religion.
But it is sufficient for us, in order to understand this passage, to know that
we live by faith; for our life is a shadow or a passing cloud; and hence our
only remedy is to seek life from God alone. And how does God
communicate this life to us? even by gratuitous promises which we
embrace by faith; hence salvation is by faith. Now, salvation cannot be
ascribed to faith and to works too; for faith refers the praise for life and
salvation to God alone, and works show that something is due to man.
Faith, then, as to justification, entirely excludes all works, so that they
come to no account before God; and hence I have said that salvation is by
faith; for we are accepted of God by gratuitous remission of sins. The
union of God with us is true and real salvation; but no one can be united to
God without righteousness, and there is found in us no righteousness;
hence God himself freely imputes it to us; and as we are justified freely, so
our salvation is said to be gratuitous.
I will not now repeat what may be said of justification by faith; for it is
better to proceed with the Prophet’s subject, only it may be necessary to
add two things to what has been said. The Prophet testified to the men of
his age that salvation is by faith; it then follows that they had regard to
Christ; for without relying on a mediator they could not have trusted in
God. For as our righteousness is said to be the remission of sins, so a
sacrifice must necessarily intervene, by which God is pacified, so as not to
impute our sins. They had indeed their sacrifices according to the law; but
these were to direct their minds to Christ; for they were by no means
acceptable to God, except through that Mediator on whom our faith at this
day is founded. There is also another thing: the Prophet, by distinctly
expressing that the just live by faith, clearly shows, that through the whole
course of this life we cannot be deemed just in any other way than by a
gratuitous imputation. He does not say that the children of Adam, born in
a state exposed to eternal death, do recover life by faith; but that the just,
who are now endued with the true fear of God, live by faith; and thus
refuted is the romance about initial justification. Let us now then proceed -
<350205>HABAKKUK 2:5
5. 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.
5. Quanto magis (vel, etiam certe) vino
transgrediens vir superbus, et non
habitabit, quid dilatat quasi
sepulchrum animam suam, et est
similis morti, (ipse quasi mors, ad
verbum, ) et non satiabitur (non
satiatur, significat actum continuum, )
et colliget ad se omnes gentes, et
coacervabit ad se omnes populos.
The Prophet has taught us that a tranquil state of mind cannot be
otherwise had than by recumbing on the grace of God alone; and that they
who elate themselves, and fly in the air, and feed on the wind, procure for
themselves many sorrows and inquietudes. But he now comes to the king
of Babylon, and also to his kingdom; for in my judgement he speaks not
only of the king, but includes also that tyrannical empire with its people,
and represents them as a great company of robbers. He then says in short,
that though the Babylonians, like drunken men, hurried here and there
without any control, yet God’s vengeance, by which they were to be
brought to nothing, was nigh at hand. What ever therefore the Prophet
subjoins to the end of the chapter tends to confirm his doctrine, which we
have already explained — that the just shall live by faith. We cannot indeed
be fully convinced of this except we hold firmly this principle — that God
cares for us, and that the whole world is governed by his providence; so
that it cannot be but that he will at length check the wicked, and punish
their sins, and deliver the innocent who call upon him. Unless this be our
conviction, there can be no benefit derived from our faith; we might indeed
be a hundred times deceived; for experience teaches us that the hopes of
men, as long as they are fixed on the earth, are vain and delusive, as they
are only mere imaginations. Except then God governs the world there is no
salvation to the faithful; for God in that case would delude them with vain
promises, and they would flatter themselves with an empty prospect, or
hope for that which is not. Hence the Prophet shows how it is that the just
shall live by faith; and that is because the Lord will defend all who call
upon him, and that inasmuch as he is the just Judge of all the world, he will
finally execute judgement on all the wicked, though for a time they act
wantonly, and think that they shall escape punishment, because God does
not execute upon them immediate vengeance. We now perceive the design
of the Prophet.
As to the words, these two particles, yk ãa, aph ki, when joined together,
amplify the meaning; and some render them — “how much more;” others
take them as a simple affirmative, and render them “truly.” I approve of a
middle course, and render them “yea, truly;” (Etiam certe;) and they are so
taken as I think, in <010301>Genesis 3:1, Satan thus asked the woman —
yea, truly! Est-ce pour vrai? for the question is that of one doubting, and
yet it refers to what is certain, — “How comes it that God should interdict
the eating of the fruit? yea, is it so truly? can it be so? So it is in this place,
yea, truly, says the Prophet. That it is an amplification may be gathered
from the context. He had said before that they who elevate themselves, or
seem to themselves to be well fortified, are fearful in their minds, and
driven backwards and forwards. He now advances another step — that
when men are borne along by unrestrained wantonness, and promise
themselves all things, as though there was no God, they surpass even the
drunken, being hurried on by blind cupidity. When therefore men thus
abandon themselves, can they escape the judgement of God? Far less
bearable is such a madness than that simple arrogance of which he had
spoken in the last verse. Thus then are the two verses connected together,
— “Yea, truly, he who in his pride is like a drunken man, and restrains not
himself, and who is even like to wild beasts or to the grave, devouring
whatever meets them — he surely will not at length be endured by God.”
Vengeance, then, is nigh to all the proud, who are cruelly furious, passing
all bounds and without any fear.
But interpreters differ as to the import of the words which follow. Some
render dgwb, bugad, to deceive, and it means so in some places; and they
render the clause thus — “Wine deceives a proud man, and he will not
dwell.” This is indeed true, but the meaning is strained; I therefore prefer to
follow the commonly received interpretation — that the proud man
transgresses as it were through wine. At the same time I do not agree with
others as to the expression “transgressing as through wine.” Some give this
version — “Man addicted to wine or to drunkenness transgresses;” and
then they add — “a proud man will not inhabit;” but they pervert the
sentence, and mangle the words of the Prophet; for his words are — By
wine transgressing the proud man: he does not say that a man addicted to
wine transgresses; but he compares the proud to drunken men, who,
forgetting all reason and shame, abandon themselves unto all that is
disgraceful; for the drunken distinguishes nothing, and becomes like a brute
animal, so that he shuns nothing that is base and unbecoming. This is the
reason why the Prophet compares proud men to the drunken, who
transgress through wine, that is, who observe no moderation, but indulge
themselves in excesses. We now then understand the real meaning of the
Prophet, which many have not perceived. f26
As to the word inhabiting I take it in a metaphorical sense, as signifying to
rest or to continue in the same place. The drunken are borne along by a
certain excitement; so they do not restrain themselves, for they have no
power over their feet or their hands: but as wine excites them, so they
ramble here and there like insane persons. As then such an unruly temper
lays hold on and bewilders drunken men, so the Prophet very aptly says
that the proud man never rests.
And the reason follows, (provided the meaning be approved,) because he
enlarges as the grave his soul he is like to death. This is then the
insatiableness which he had mentioned — that the proud cannot be
satisfied, and therefore include heaven and earth and sea within the
compass of their desires. Since then they thus run here and there, it is no
wonder that the Prophet says that they do not rest. He enlarges then as
the grave his soul; and then he adds — he heaps together, or congregates,
or collects to himself all nations, and accumulates to himself all people; that
is, the proud man keeps within no moderate limits; for though he were able
to make one heap of all nations, he would yet think that not enough, like
Alexander, who wept because he had not then enjoyed the empire of the
whole world; and had he enjoyed it his tears would not have been dried; for
he had heard that, according to the opinion of Democritus, there were
many worlds. What did he mean? even this “Were I to obtain the empire of
the world, I should still be poor; for if there are more worlds I should still
wish to devour them all.” These proud men surpass every kind of
drunkenness.
We now apprehend the meaning of the words; and though they contain a
general truth, yet the Prophet no doubt applies them to the king of
Babylon and to all the Chaldeans; for as it has been said, he includes the
whole nation. He shows then here, that the Chaldeans were much worse
and less excusable than those who with great fierceness elated themselves,
for their rage carried them farther, as they wished to swallow up the whole
world. But in order to express this more fully, he says that they were like
drunken men; and he no doubt indirectly derides here the counsels of
princes, who think themselves to be very wise, when either by deceit they
oppress their neighbors, or by artful means seize for themselves on the
lands of others, or by some contrivance, or even by force of arms, take
possession of them. As princes take wonderful delight in their iniquities,
so the Prophet says that they are like drunken men who transgress by
wine, that is, who are completely overcome by excessive drinking; and at
the same time he shows the cause of this drunkenness by mentioning the
words ryhy rbg, “proud man.” As then they are proud, so all their crafts
are like the freaks of drunkenness, that is, furious, as when a man is
deprived of reason by wine. Having thus spoken of the Babylonians he
immediately adds —
<350206>HABAKKUK 2:6
6. Shall not all these 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
thick clay!
6. Annon ipsi omnes super eum
parabolam (vel apophthegma) tollent?
et dicterium aenigmaticum (vel
aenigmatum; alii [hxylm] vertunt
interpretationem; sed dicemus de
vocibus) ei (vel super eum, ) et dicet,
Vae qui mutiplicat non sua (vel ex non
suis, qui sese locupletat ex alieno);
quousque? et qui accumulat (vel
aggravat) super se densum lutum.
Now at length the Prophet denounces punishment on the Babylonian king
and the Chaldeans; for the Lord would render them a sport to all. But some
think that a punishment is also expressed in the preceding verse, such as
awaits violent robbers, who devour the whole world. But I, on the
contrary, think that the Prophet spoke before of proud cruelty, and simply
showed what a destructive evil it is, being an insatiable cupidity; and now,
as I have stated, he comes to its punishment; and he says first, that all the
people who had been collected as it were into a heap, would take up a
parable or a taunt, in order to scoff at the king of Babylon. When therefore
the Chaldeans should possess the empire of almost the whole world, and
subject to their power all their neighboring nations, all these would at
length take up against them parables and taunts; and what would be said
everywhere would be this — Woe to him who increases and enriches
himself by things not his own. How long? that is, Is this to be perpetual?
All then who thus increase themselves heap on themselves thick clay, by
which they shall at last be overthrown.
With regard to the words, lçm, meshil is a short saying or a pithy
sentence, and worthy to be remembered, as we have noticed elsewhere.
Some render it parable. As to the word hxylm, melitse, it probably
signifies a scoff or a taunt, by which any one is reproved; for it comes from
Åwl, luts, which means to laugh at one or to deride him. It is indeed true,
that the Hebrews call a rhetorician or an interpreter Åylm, melits; and
hence some render hxylm, melitse, interpretation; but it is not suitable to
this passage; for the Prophet speaks here of taunts that would be cast
against the king of Babylon. For as he had as with an open mouth
swallowed up all, so also all would eagerly prick him with their goads, and
disdainfully deride him. The word he afterwards adds twdyj, chidut, is to
be read, I have no doubt, in the genitive case. f27 I therefore do not approve
of adding a copulative, as many do, and read thus — “a taunt and an
enigma.” This word comes from the verb dwj, chud, which is to speak
enigmatically; hence twdyj, chidut, are enigmas, or metaphors, or obscure
sentences; and we know that when we wish to touch a man to the quick,
there is more sharpness when we use an obscure word, which contains a
metaphor or ambiguity, or something of this kind. It is not therefore
without reason that the Prophet calls taunts, enigmas, twdyj, chidut, that
is, obscure words, which bite or prick men sharply, as it were with goads.
Hence in all scoffs a figurative language ought to be used; and except the
expression be ambiguous or alliterative, or, in short, contain such
metaphors as it is not necessary to recite here, there would be in it no
beauty, no aptness. When therefore men wish to form biting taunts, they
obscure what might be plainly said by some indirect metaphor; and this is
the reason why the Prophet speaks here of a taunt that is enigmatical, for it
is on that account more severe.
And he shall say. There is a change of number in this verb, but it does not
obscure the sense. f28 The particle ywh may be rendered “woe”; or it may
be an exclamation, as when one is attracted by some particular sight, caca
or sus; and so it is taken often by the Hebrews, and the context seems to
favor this meaning, for “woe” would be frigid. When the Prophets
pronounce a curse on the wicked, it is no doubt a dreadful threat; but what
is found here is a taunt, by which the whole world would deride those
haughty tyrants who thought that they ought to have been worshipped as
gods. He! they say, where is he who multiplies himself by what belongs to
another? and then, How long is this to be? even such accumulate on
themselves thick clay; that is, they sink themselves in deep caverns, and
heap on themselves mountains, by which they become overwhelmed. We
now understand the meaning of the Prophet’s words.
What seems here to be the singing of triumph before the victory is no
matter of wonder; for our faith, as it is well known, depends not on the
judgement of the flesh, nor regards what is openly evident; but it is a vision
of hidden things, as it is called in <581101>Hebrews 11:1, and the substance
of things not seen. As then the firmness of faith is the same, though what it
apprehends is remote, and as faith ceases not to see things hidden, — for
through the mirror of God’s word it ascends above heaven and earth, and
penetrates into the spiritual kingdom of God, — as faith, then, possesses a
view so distant, it is not to be wondered that the Prophet here boldly
triumphs over the Babylonians, and now prescribes a derisive song for all
nations, that the proud, who had previously with so much cruelty exalted
themselves, might be scoffed at and derided.
But were any to ask, whether it be right to assail even the wicked with
scoffs and railleries, the question is unsuitable here; for the Prophet does
not here refer to what is lawful for the faithful to do, but speaks only of
what is commonly done by men: and we know that it is almost natural to
men, that when those whom they had feared and dared not to blame as long
as they were in power, are overthrown, they break forth against them not
only with many complaints and accusations, but also with wanton
rudeness. As, then, it usually happens, that all triumph over fallen tyrants,
and throw forth their taunts, and all seek in this way to bite, the Prophet
describes this regular course of things. It is not, however, to be doubted,
but that he composed this song according to the nature of the case, when
he says, that they were men who multiplied their own by what belonged to
others; that is, that they gathered the wealth of others. It is indeed true,
that many things are commonly spread abroad, for which there is no reason
nor justice; but as some principles of equity and justice remain in the
hearts of men, the consent of all nations is as it were the voice of nature, or
the testimony of that equity which is engraven on the hearts of men, and
which they can never obliterate. Such is the reason for this saying; for
Habakkuk, by introducing the people as the speakers, propounded, as it
were, the common law of nature, in which all agree; and that is, — that
whosoever enriches himself by another’s wealth, shall at length fall, and
that when one accumulates great riches, these will become like a heap to
cover and overwhelm him. And if any one of us will consult his own mind,
he will find that this is engraven on his very nature.
How, then, does it happen, that many should yet labor to get for
themselves the wealth of others, and strive for nothing else through their
whole life, but to spoil others that they may enrich themselves? It hence
appears that men’s minds are deprived of reason by sottishness, whenever
they thus addict themselves to unjust gain, or when they give themselves
loose reins to commit frauds, robberies, and plunders. And thus we
perceive that the Prophet had not without reason represented all the proud
and the cruel as drunken.
Then follow the words, ytmAd[, od-mati, how long? This also is the
dictate of nature; that is, that an end will some time be to unjust plunders,
though God may not immediately check plunderers and wicked men, who
proceed and effect their purposes by force and slaughters, and frauds and
evil-doings. In the mean time the Prophet also intimates, that tyrants and
their cruelty cannot be endured without great weariness and sorrow; for
indignity on account of evil deeds kindles within the breasts of all, so that
they become wearied when they see that wicked men are not soon
restrained. Hence almost the whole world sound forth these words, How
long, how long? When any one disturbs the whole world by his ambition
and avarice, or everywhere commits plunders, or oppresses miserable
nations, — when he distresses the innocent, all cry out, How long? And
this cry, proceeding as it does from the feeling of nature and the dictate of
justice, is at length heard by the Lord. For how comes it that all, being
touched with weariness, cry out, How long? except that they know that
this confusion of order and justice is not to be endured? And this feeling, is
it not implanted in us by the Lord? It is then the same as though God heard
himself, when he hears the cries and greenings of those who cannot bear
injustice.
But let us in the meantime see that no one of us should have to say the
same thing to himself, which he brings forward against others. For when
any avaricious man proceeds through right or wrong, as they say, when an
ambitious man, by unfair means, advances himself, we instantly cry, How
long? and when any tyrant violently oppresses helpless men, we always
say, How long? Though every one says this as to others, yet no one as to
himself. Let us therefore take heed that, when we reprove injustice in
others, we come without delay to ourselves, and be impartial judges. Self
love so blinds us, that we seek to absolve ourselves from that fault which
we freely condemn in others. In general things men are always more correct
in their judgement, that is, in matters in which they themselves are not
concerned; but as soon as they come to themselves, they become blind, and
all rectitude vanishes, and all judgement is gone. Let us then know, that this
song is set forth here by the Prophet, drawn, as it were, from the common
feeling of nature, in order that every one of us may put a restraint on
himself when he discharges the office of a judge in condemning others, and
that he may also condemn himself, and restrain his desires, when he finds
them advancing beyond just bounds.
We must also observe what he subjoins, — that the avaricious accumulate
on themselves thick clay. This at first may appear incredible; but the
subject itself plainly shows what the Prophet teaches here, provided our
minds are not so blinded as not to see plain things. Hardly indeed an
avaricious man can be found who is not a burden to himself, and to whom
his wealth is not a source of trouble. Every one who has accumulated
much, when he comes to old age, is afraid to use what he has got, being
ever solicitous lest he should lose any thing; and then, as he thinks nothing
is sufficient, the more he possesses the more grasping he becomes, and
frugality is the name given to that sordid, and, so to speak, that servile
restraint within which the rich confine themselves. In short, when any one
forms a judgement of all the avaricious of this world, and is himself free
from all avarice, having a free and unblessed mind, he will easily apprehend
what the Prophet says here, — that all the wealth of this world is nothing
else but a heap of clay, as when any one puts himself of his own accord
under a great heap which he had collected together.
Some refer this to the walls of Babylon, which were built of baked bricks,
as it is well known; but this is too farfetched. Others think that the
Prophet speaks of the last end of us all; for they who possess the greatest
riches, being at last thrown into the grave, are covered with earth: but this
also is not suitable here, any more than when they apply it to
Nebuchadnezzar, that is, to that sottishness by which he had inebriated
himself almost through his whole life; or when others apply it to
Belshazzar, his grandson, because when he drank from the sacred vessels
of the temple, he uttered slanders and blasphemies against God. These
explanations are by no means suitable; for the Prophet does not here speak
of the person of the king alone, but, as it has been solid, he, on the
contrary, summons to judgement the whole nation, which had given itself
up to plunders and frauds and other evil deeds.
Then a general truth is to be drawn from this expression that all the
avaricious, the more they heap together, the more they lade themselves,
and, as it were, bury themselves under a great load. Whence is this?
Because riches, acquired by frauds and plunders, are nothing else than a
heavy and cumbrous lump of earth: for God returns on the heads of those
who thus seek to enrich themselves, whatever they have plundered from
others. Had they been contented with some moderate portion, they might
have lived cheerfully and happily, as we see to be the case with all the
godly; who though they possess but little, are yet cheerful, for they live in
hope, and know that their supplies are in God’s hand, and expect
everything from his blessing. Hence, then, their cheerfulness, because they
have no anxious fears. But they who inebriate themselves with riches, find
that they carry a useless burden, under which they lie down, as it were,
sunk and buried.
PRAYER
Grant, Almighty God, that as thou deignest so far to condescend as
to sustain the care of this life, and to supply us with whatever is
needful for our pilgrimage — O grant that we may learn to rely on
thee, and so to trust to thy blessing, as to abstain not only from all
plunder and other evil deeds, but also from every unlawful
coveting; and to continue in thy fear, and so to learn also to bear
our poverty on the earth, that being content with those spiritual
riches which thou offerest to us in thy gospel, and of which thou
makes us now partakers, we may ever cheerfully aspire after that
fullness of all blessings which we shall enjoin when at length we
shall reach the celestial kingdom, and be perfectly united to thee,
through Christ our Lord. Amen.
LECTURE ONE HUNDRED AND TWELFTH
<350207>HABAKKUK 2:7
7. Shall they not rise up suddenly
that shall bite thee, and awake that
shall vex thee, and thou shalt be for
booties unto them?
7. Annon repente consurgent
qui te mordeant, et evigilabunt
qui te exagitent, et eris in
conculcationes ipsis?
THE Prophet proceeds with the subject which we have already begun to
explain; for he introduces here the common taunts against the king of
Babylon and the whole tyrannical empire, by which many nations had
been cruelly oppressed. He therefore says that enemies, who should bite
him, f29 would sudd\enly and unexpectedly rise up. Some expound this of
worms, but not rightly: for God not only inflicted punishment on the king
when dead, but he intended also that there should be on earth an evident
and a memorable proof of his vengeance on the Babylonians, by which it
might be made known to all that their cruelty could not be suffered to go
unpunished.
The words, Shall not they rise suddenly, are emphatical, both as to the
question and as to the word, [tp, peto, suddenly. We indeed know that
interrogations are more common in Hebrew than in Greek and Latin, and
that they are stronger and more forcible. Our Prophet then speaks of what
was indubitable. He adds, suddenly; for the Babylonians, relying on their
own power, did not think that any evil was nigh them; and if any one dared
to rise up against them, this could not have been so sudden, but they could
have in time resisted and driven far away every danger. They indeed ruled
far and wide; and we know that the wicked often sleep when they find
themselves fortified on all sides. But the Prophet declares here that evil
was nigh them, which would suddenly overwhelm them. It now follows —
<350208>HABAKKUK 2:8
8. 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 of all that dwell
therein.
8. Quia tu spoliasti gentes multas,
spoliabunt te omnes reliquiae
populorum propter sanguines
hominis et violentiam terrae, urbis
et omnium habitantium in ea.
The Prophet here expresses more clearly why the Babylonians were to be
so severely dealt with by Cod. He shows that it would be a just reward
that they should be plundered in their turn, who had previously given
themselves up to plunder, violence, and cruelty. Since, then, they had
exercised so much inhumanity towards all people, the Prophet intimates
here that God could not be deemed as treating them cruelly, by inflicting on
them so severe a punishment: he also confirms the former truth, and recalls
the attention of the faithful to the judgement of God, as a main principle to
be remembered; for when things in the world are in a state of confusion, we
despond, and all hope vanishes, except this comes to our mind — that as
God is the judge of the world it cannot be otherwise but that at length all
the wicked must appear before his tribunal, and give there an account of all
their deeds; and Scripture, also, is wont to set God before us as a judge,
whenever the purpose is to allay our troubles. The Prophet now does the
same thing: for he says, that robbers should soon come upon the
Babylonians, who would plunder them; for God, the judge of the world,
would not at last suffer so many plunders to be unpunished.
But it was everywhere known that the Babylonians had, beyond all
bounds and moderation, given themselves up to plunder, so that they
spared no nations. Hence he says, because thou hast plundered many
nations; and on this he enlarges; because the Babylonians had not only
done wrongs to a few men, or to one people, but had marched through
many countries. As, then, they had taken to themselves so much liberty in
doing evil, the Prophet draws this conclusion — that they could not escape
the hand of God, but that they were at length to find by experience that
there was a God in heaven, who would repay them for their wrongs.
He says also, Spoil thee shall the remnant of all people. This admits of two
expositions; it may mean, that the people, who had been plundered by the
Chaldeans, would take revenge on them: and he calls them a remnant,
because they were not entire; but yet he intimates that they would be
sufficient to take vengeance on the Babylonians. This view may be
admitted, and yet we may suppose, that the Prophet takes in other
nations, who had never been plundered; as though he had said — “Thou
hast indeed spoiled many nations; but there are other nations in the world
whom thy cruelty could not have reached. All the people then who remain
in the world shall strive to outdo one another in attacking thee; and canst
thou be strong enough to resist so great a power?” Either of these views
may be admitted; that is, that in the wasted and plundered countries there
would be still a remnant who would take vengeance, — or that the world
contained other people who would willingly undertake this cause and
execute vengeance on the Babylonians; for God would by his secret
influence fulfill by their means his purpose of punishing them.
He then adds, on account of man’s blood; that is, because thou hast shed
innocent blood, and because thou hast committed many plunders; for thou
hast not only injured a few men, but thy daringness and cruelty have also
extended to many nations. He indeed mentions the earth, and also the city.
Some confine these words to the land of Judea and to Jerusalem, but not
rightly; for the Prophet speaks here generally; and to the land, he joins
cities and their inhabitants. f30
But this verse contains a truth which applies to all times. Let us then learn,
during the licentious success of tyrants, to raise up our minds to heaven’s
tribunal, and to nourish our patience with this confidence, that the Lord,
who is the judge of the world, will recompense these cruel and bloody
robbers, and that the more licentious they are, the heavier judgement is nigh
them; for the Lord will awaken and raise up as many to execute vengeance
as there are men in the world, who by shedding blood will inflict
punishment, though they may not intend to fulfill his purpose. God can
indeed (as it has been often observed) execute his judgements in a
wonderful and sudden manner. Let us hence also learn to restrain our evil
desires; for none shall go unpunished who will allow themselves to injure
their brethren; though they may seem to be unpunished for a time, yet
God, who is ever the same, will at length return on their heads whatever
they have devised against others, as we shall presently see again. He now
adds —
<350209>HABAKKUK 2:9
9. 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!
9. Vae concupiscenti
concupiscentiam malam domui
suae, ut ponat in excelso nidum
suum, quo se eripiat e manu (id est,
e potestate) infortunii (mali, ad
verbum.)
Habakkuk proceeds in exciting the king of Babylon by taunts; which were
not scurrilous jests, but contained serious threatening; for, as it has been
already said, the Prophet here introduces indeed the common people, but
in that multitude we are to recognize the innumerable heralds of God’s
vengeance: and hence he says, Woe to him who coveteth, etc.; or we may
say, He! for it is a particle of exclamation, as it has been said: He! thou, he
says, who covetest an evil covetousness to thy house, and settest on high
thy nest: but what shall happen? The next verse declares the punishment.
The clause, Woe to him who covets an evil covetousness to his house, may
be read by itself, — that this cupidity shall be injurious to his house; as
though he had said, “Thou indeed wouldest provide for thy house by
accumulating great riches; but thy house shall find this to be evil and
ruinous. So the word h[r, roe, evil, might be referred to the house; but the
verse is best connected by reading the whole together; that is, that the
Babylonians not only provided for themselves, while they with avidity
plundered and collected much wealth from all quarters; but that they
wished also to make provisions for their sons and grandsons: and we also
see, that avarice has this object in view; for they who are anxiously bent on
the accumulation of riches do not only regard what is needful for
themselves to pass through life, but also wish to leave their heirs rich.
Since then the avaricious are desirous of enriching for ever their houses, the
prophet, deriding this madness, says, Woe to him who covets an evil
covetousness to his house; that is, who wishes not only to abound and be
satiated himself, but also to supply his posterity with abundance.
He adds another vice, which is almost ever connected with the former —
that he may set, he says, his nest on high; for the avaricious have a regard to
this — to fortify themselves; for as an evil conscience is always fearful,
many dangers come across their minds — “This may happen to me,” and
then, “My wealth will procure for me the hatred and envy of many. If then
some danger be at hand, I shall be able to redeem my life many times;” and
he also adds, “Were I satisfied with a moderate portion, many would
become my rivals; but when my treasures surpass what is common, then I
shall be as it were beyond the reach of men; and when others envy one
another, I shall escape.” So the avaricious think within themselves when
they are ardently bent on accumulating riches, and form for themselves a
great heap like a nest; for they think that they are raised above the world,
and are exempt from the common lot of men, when surrounded by their
riches.
We now then see what the Prophet means: Woe, he says, to him who
wickedly and intemperately covets. And why does he so do? To enrich his
posterity. And then he adds, to him who covets that he may set his nest on
high; that is, that he may by wealth fortify himself, that he may be able to
drive away every danger, and be thus exempt from every evil and trouble.
And he adds, that he may deliver himself from the power of evil; he
expresses now more clearly what I have said — that the rich are inebriated
with false confidence, when they surpass all others; for they think not
themselves to be mortals, but imagine that they have another life, as though
they had a world of their own, free from all dangers. But while the
avaricious thus elevate themselves by a proud confidence, the Prophet
derides their madness. He then subjoins their punishment —
<350210>HABAKKUK 2:10
10. Thou hast consulted shame to thy
house by cutting off many people,
and hast sinned against thy soul.
10. Consultasti in ignominiam
domui tuae (vel, conflasti tuo
consilio probrum et dedecus domui
tuae) exidendo populos multos; et
peccasti in animam tuam.
The Prophet again confirms the truth, that those who count themselves
happy, imagining that they are like God, busy themselves in vain; for God
will turn to shame whatever they think to be their glory, derived from their
riches. The avaricious indeed wish, as it appears from the last verse, to
prepare splendor for their posterity, and they think to render illustrious
their race by their wealth; for this is deemed to be nobility, that the richer
any one is the more he excels, as he thinks, in dignity, and the more is he to
be esteemed by all. Since, then, this is the object of almost all the
avaricious, the Prophet here reminds them, that they are greatly deceived;
for the Lord will not only frustrate their hopes, but will also convert their
glory into shame. Hence he says, that they consult shame to their family.
He includes in the word consult, all the industry, diligence, skill, care, and
labor displayed by the avaricious. We indeed see how very sagacious they
are; for if they smell any gain at a distance, they draw it to themselves,
night and day they form new designs, that they may circumvent this
person and plunder that person, and accumulate into their heap whatever
money they can find, and also that they may join fields to fields, built great
palaces, and secure great revenues. This is the reason why the Prophet
says, that they consult shame. What is the object of all their designs? for
they are, as we have said, very sharp and keen-sighted, they are also
industrious, and torment themselves day and night with continual labor; for
what purpose are all these things? even for this, that their posterity may
be eminent, that their nobility may be in the mouth of all, and spread far
and wide. But the Prophet shows that they labor in vail; for God will turn
to shame whatever they in their great wisdom contrived for the honor of
their families. The more provident then the avaricious are, the more foolish
they are, for they consult nothing but disgrace to their posterity.
He adds, though thou cuttest off many people. This seems to have been
expressed for the sake of anticipating an objection; for it might have
seemed incredible that the Babylonians should form designs disgraceful to
their posterity, when their fame was so eminent, and Babylon itself was
like an idol, and the king was everywhere regarded with great reverence and
also fear. Since then the Babylonians had made such advances, who could
have thought it possible that what the Prophet declares here should take
place? But, as I have already said, he meets these objections, and says,
“Though the Babylonians shall conquer many enemies, and overthrow
strong people, yet this will be of no advantage to them; nay, even that will
turn out to their disgrace which they think will be to their glory.”
To the same purpose is what he adds, thou hast sinned against thy soul.
Some give this version, “Thou hast sinned licentiously” or immoderately;
others, “Thy soul has sinned,” but these pervert the Prophet’s meaning;
for what he intended was nothing else but the evils which the avaricious
and the cruel bring on themselves, and which will return on their own
heads. When therefore the Babylonians contrived ruin for the whole world,
the Prophet predicts that an end, very different from what they thought,
would be to them: thou hast sinned, he says, against thine own soul; f31 that
is, the evil which thou didst prepare to bring on others, shall be made by
God to fall on thine own head.
And this kind of declaration ought to be carefully noticed; that is, that the
ungodly, while they trouble all, and harass all, while they torment one,
plunder another, oppress another, do always sin against their own souls;
that is, they do not cause so such loss and sorrow to others as to
themselves: for the Lord will make the evil they intend for others to return
on themselves. He does not speak here of guilt, but of punishment, when
he says, “Thou hast sinned against thy soul;” that is, thou shalt receive the
reward due to all thy sins. We now then see what the Prophet means. It
now follows —
<350211>HABAKKUK 2:11-13
11. For the stone shall cry out of the
wall, and the beam out of the timber
shall answer it.
11. Quia lapis ex muro clamabit, et
lignum ex tabulato (ad verbum est,
ex ligno, ) respondebit ei.
12. Woe to him that buildeth a town
with blood, and stablisheth a city by
iniquity!
12. Vae aedificanti urbem in
sanguinibus, et paranti civitatem in
iniquitate.
13. Behold, is it not of the LORD of
hosts that the people shall labor in the
very fire, and the people shall weary
themselves for very vanity?
13. Annon ecce a Jehova
exercituum? ideo laborabunt populi
in igne et gentes in vanitate (hoc
est, frustra fatigabuntur.)
There is here introduced by the Prophet a new personification. He had
before prepared a common song, which would be in the mouth of all. He
now ascribes speech to stones and wood, of which buildings are formed.
The stone, he says, shall cry from the wall, and the wood from the chamber;
that is, there is no part of the building that will not cry out that it was built
by plunder, by cruelty, and, in a word, by evil deeds. The Prophet not
only ascribes speech to wood and stone, but he makes them also respond
one to the other as in a chorus, as in lyrics there are voices which take up
the song in turns. The stone, he says, shall cry from the wall, and the wood
shall respond to it from the chamber; f32 as though he said, “There will be a
striking harmony in every part of the building; for the wall will begin and
will utter its song, ‘Behold I have been built by blood and by iniquity;’ and
the wood will utter the same, and will cry, ‘Woe;’ but all in due order;
there will be no confused noise, but as music has distinct sounds, so also
the stones will respond to the wood and the wood to the stones, so that
there may be, as they say, corresponding voices.”
The stone, then, from the wall shall cry, and the wood shall answer — what
will it answer? — Woe to him who builds a city by blood, and who adorns
his city by iniquity. By blood and by iniquity he understands the same
thing; for though the avaricious do not kill innocent men, they yet suck
their blood, and what else is this but to kill them by degrees, by a slow
tormenting process? For it is easier at once to undergo death than to pine
away in want, as it happens to helpless men when spoiled and deprived of
all their property. Wherever there is wanton plundering, there is murder
committed in the sight of God; for as it has been said, he who spares not
the helpless, but drinks up their blood, doubtless sins no less than if he
were to kill them.
But if this personification seems to any one strange, he must consider how
incredible seemed to be what the Prophet here teaches, and how difficult it
was to produce a conviction on the subject. We indeed confess that God is
the judge of the world; nay, there is no one who does not anticipate his
judgement by condemning avarice and cruelty; the very name of avarice is
infamous and hated by all: the same may be said of cruelty. But yet when
we see the avaricious in splendor and in esteem, we are astounded, and no
one is able to foresee by faith what the Prophet here declares. Since, then
our dullness is so great, or rather our sottishness, it is no wonder that the
Prophet should here set before us the stones and the wood, as though he
said, “When all prophecies and all warnings become frigid, and God himself
obtains no credit, while openly declaring what he will do, and when his
servants consume their labor in vain by warning and crying, let now the
stones come forth, and be teachers to you who will not give ear to the
voice of God himself, and let the wood also cry out in its turn.” This, then,
is the reason why the Prophet introduces here mute things as the speakers,
even to awaken our insensibility.
Then he adds, Shall it not be, behold, from Jehovah of hosts? f33 Some give
a wrong version, “Is not this,” as though hnh, ene, were put here instead
of a pronoun demonstrative; but they extenuate and obscure the beauty of
the expression; nay, they pervert the meaning of the Prophet: for when he
says, hnh, ene, behold, he refers not to what he had said, nor specifies any
particular thing, and yet he shows, as it were by the finger, the judgement
of God, which he bids us to expect; as though he said, “Shall not God at
length have his turn, when the avaricious and the cruel have obtained their
triumphs in the world, and darkened the minds and thoughts of all, as
though no account were to be given by them before the tribunal of God?
Shall not God sometime show that it is his time to interpose?” When,
therefore, he says, Shall it not be, behold, from Jehovah? it is an indefinite
mode of speaking; he does not say, This or that shall be from the God of
hosts; but, Shall it not be, behold, from Jehovah of hosts? that is, God
seems now indeed to rest, and on this account men indulge themselves with
greater boldness; but he will not always remain still, Shall not God then
come forth, who seems now to be unconcerned? Something there will at
length be from the God of hosts. And the demonstrative particle confirms
the same thing: Behold, he says, as though he would show to the faithful as
in a picture the tribunal of God, which cannot be seen by us now but by
faith. He says, Behold, will not there be something from the God of hosts?
that is, Will not God at length stretch forth his hand, to show that he is not
unconcerned, but that he cares for the affairs of men? In a word, by this
mode of speaking is pointed out to us the change, which we are to hole for,
inasmuch as it cannot be soon realised.
Hence he concludes, The people, then, labor in the fire, and the people
weary themselves in vain. To labor in the fire means the same thing as to
take in hand an unprofitable work, the fruit of which is immediately
consumed. Some say that people labor in the fire, because Babylon had
been built by a great number of men, and at length perished by fire; but this
explanation seems far-fetched. I take a simpler view — that people labor in
the fire, like him who performs a work, and a fire is put under it and
consumes it; or like him, who with great labor polishes his own work, and
a fire is prepared, which destroys it while in the hands of the artifices. For
it is certain that the Prophet repeats the same thing in another form, when
he says, qyrAydb, bedi-rik, with vanity, or for vanity. We now then
apprehend his object.
We may here collect a useful doctrine — that not only the fruit of labor
shall be lost by all who seek by wicked means to enrich themselves, but
also that were the whole world favorable and subservient to them, the
whole would yet be useless; as it happened to the king of Babylon, though
he had many people ready to obey him. But the Prophet derides all those
great preparation; for God had fire at hand to consume whatever they had
so eagerly contrived who wished to spend all their labor to please one man.
He at length adds —
<350214>HABAKKUK 2:14
14. For the earth shall be filled
with the knowledge of the glory of
the LORD, as the waters cover the
sea.
14. Quia replebitur terra
cognitione gloriae Jehovae, sicuti
aquae operiunt mare.
The Prophet briefly teaches us here, that so remarkable would be God’s
judgement on the Babylonians that his name would thereby be celebrated
through the whole world. But there is in this verse an implied contrast; for
God appeared not in his own glory when the Jews were led away into
exile; the temple being demolished and the whole city destroyed; and also
when the whole easterly regions was exposed to rapine and plunder. When
therefore the Babylonians were, after the Assyrians, swallowing up all
their neighbors, the glory of God did not then shine, nor was it
conspicuous in the world. The Jews themselves had become mute; for their
miseries had, as it were, stupefied them; their mouths were at least closed,
so that they could not from the heart bless God, while he was so severely
afflicting them. And then, in that manifold confusion of all things, the
profane thought that all things here take place fortuitously, and that there
is no divine providence. God then was at that time hid: hence the Prophet
says, Filled shall be the earth with the knowledge of God; that is, God will
again become known, when by stretching forth his hand he will execute
vengeance on the Babylonians; then will the Jews, as well as other nations,
acknowledge that the world is governed by God’s providence, as it had
been once created by him.
We now understand the Prophet’s meaning, and why he says, that the
earth would be filled with the knowledge of God’s glory; for the glory of
God previously disappeared from the world, with regard to the
perceptions of men; but it shone forth again, when God himself had erected
his tribunal by overthrowing Babylon, and thereby proved that there is no
power among men which he cannot control. We have the same sentence in
<231109>Isaiah 11:9. f34 The Prophet there speaks indeed of the kingdom of
Christ; for when Christ was openly made known to the world, the
knowledge of God’s glory at the same time filled the earth; for God then
appeared in his own living image. But yet our Prophet uses a proper
language, when he says that the earth shall then be filled with the
knowledge of God’s glory, when he should execute vengeance on the
Babylonians. Hence incorrectly have some applied this to the preaching of
the gospel, as though Habakkuk made a transition from the ruin of Babylon
to the general judgement: this is a strained exposition. It is indeed a wellknown
mode of speaking, and often occurs in the Psalms, that the power,
grace, and truth of God are made known through the world, when he
delivers his people and restrains the ungodly. The same mode the Prophet
now adopts; and he compares this fullness of knowledge to the waters of
the sea, because the sea, as we know, is so deep, that there is no measuring
of its waters. So Habakkuk intimates, that the glory of God would be so
much known that it would not only fill the world, but in a manner
overflow it: as the waters of the sea by their vast quantity cover the deep,
so the glory of God would fill heaven and earth, so as to have no limits. If,
at the same time, there be a wish to extend this sentence to the coming of
Christ, I do not object: for we know that the grace of redemption flowed in
a perpetual stream until Christ appeared in the world. But the Prophet, I
have no doubt, sets forth here the greatness of God’s power in the
destruction of Babylon. f35
PRAYER
Grant, Almighty God, that as we are so inclined to do wrong, that
every one is naturally disposed to consider his own private
advantage — O grant that we may confine ourselves by that
restraint which thou layest on us by thy Prophets, so that we may
not allow our coveting to break forth so as to commit wrong or
iniquity, but confine ourselves within the limits of what is just, and
abstain from what belongs to others: may we also so learn to
console ourselves in all our distresses, that though we may be
justly oppressed by the wicked, we may yet rely on thy
providence and righteous judgement, and patiently wait until thou
deliverest us, and makes it manifest that whatever the wicked
devise for our ruin, so cleaves to themselves as to return and recoil
at length on their own heads; and may we so fight under the banner
of the Cross, as to possess our souls in patience, until we at length
shall attain that blessed life which is laid up in heaven for us,
through our Lord Jesus Christ. Amen.
LECTURE ONE HUNDRED AND THIRTEENTH
<350215>HABAKKUK 2:15, 16
15. Woe unto him that giveth his
neighbor drink, that puttest thy
bottle to him, and makest him
drunken also, that thou mayest
look on their nakedness!
15. Vae qui potat socium suum (vel,
amicum;) conjungis (conjungens)
calorem tuum (vel, utrem tuum; alii
vertunt, adhibes venenum tuum, vel,
iram tuam; alii intendens iram;) atque
etiam inebrias, ut aspicias super
nuditates eorum (id est, verenda.)
16. 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.
16. Saturatus es ignominia ex gloria (vel,
pro gloria;) bibe etiam tu et discooperire
(vel, sopiares;) fundetur super te
calix dexterae Jehovae, et vomitus
ignominiae super gloriam tuam.
THIS passage, in which the Prophet condemns the king of Babylon for his
usual practice of rendering drunk his friends, is frigidly interpreted by most
expounders. It has been already often said how bold the Jews are in
contriving what is fabulous; when nothing certain occurs to them, they
divine this or that without any discrimination or shame. Hence they say,
that Nebuchadnezzar was given to excess, and led all whom he could into a
participation of the same vice. They also think that his associates were
captive kings, as though he bid them for the sake of sport to be brought to
his table, and by drinking to their health, forced them to intoxication, that
he might laugh at them when they made themselves base and ridiculous.
But all this is groundless; for there is no history that relates any such thing.
It is, however, easy to see that another matter is here treated of by the
Prophet; for he does not speak of the king only, but he refers to the whole
empire. I therefore doubt not but that this whole discourse, in which the
Babylonian king is condemned for making drunk his associates or friends,
is metaphorical or allegorical. But before I proceed further on the subject, I
shall say something as to the words; for the meaning of the Prophet will
thereby be made more evident.
Woe, he says, to him who gives his friend drink; then he adds, °tmj
jpsm, mesephech chemetak, “who joinest and bottle.” hmj, cheme, is
taken in Hebrew for a bottle; and we know, and it is sufficiently evident
from Scripture, that the Jews used bottles of skin, as there are casks and
larger vessels with us. Since, then, they put their wine into bottles, these
were often taken for their cups, as it is in our language, when one says, Des
flacons, des bouteilles. Hence some give this explanation — that the king of
Babylon brought forth his flagons, that he might force to intoxication, by
excessive drinking, those who could not and dared not to resist his will.
But others render hmj, cheme, wrath, with a preposition understood: and
in order that nothing may be understood, some render the participle,
jpsm, “displaying,” that is, “his fury.” But as hmj, cheme, means to be
hot, we may, therefore, properly give this version, “Uniting thy heat;” that
is, “It is not enough for thee to inebriate others, except thou implicates
them with thyself.” We now perceive the meaning of this phrase. He adds,
And thou also dost inebriate. We may hence learn that the Prophet had no
other thing in view, but to show that the king of Babylon sought for
himself many associates in his intemperance or excess: at the same time he
takes, as I have said, excess in a metaphorical sense. I shall presently
explain more fully what all this means; but now we only expound the
words. And thou, he says, dost also inebriate: the particle ãa, as it is well
known, is laid down for the sake of amplifying. After having said, Thou
unitest thy heat; that is, thou exhales thine intemperance, so that others also
contract the same heat with thyself, he immediately adds, Thou inebriatest
them. It follows, that their nakedness may be made open; that is, that they
may disclose themselves with shame. The following verse I shall defer until
we shall see more clearly what the Prophet had in view. f36
As I have already said the Prophet charges the Babylonian king with
having implicated neighboring kings in his own evil desires, and with having
in a manner inebriated them. He indeed compares the insatiable avarice of
that king to intemperance; for as it is the object of drunken men not to
drink what may suffice them, but to glut themselves with wine, so also
when avarice is dominant in the hearts of men, they are seized with a
certain kind of fury, like a person who has an immoderate love for wine.
This is the reason for the metaphor; for the Babylonian king, when he
thirsted for the blood of men, and also for wealth and kingdoms, led into
the same kind of madness many other kings; for he could not have
succeeded except he had allured the favor of many others, and deceived
them with vain expectations. As a person who gives himself up to drinking
wishes to leave associates, so Habakkuk lays the same thing to the charge
of the king of Babylon; for being himself addicted to insatiable avarice, he
procured associates to be as it were his guests, and quaffed wine to them,
that is, elicited their cupidity, that they might join him in his wars; for each
hoped for a part of the spoil after victory. Since, then, he had thus blinded
many kings, they are said to have been inebriated by him. We indeed know
that such allurements infatuate the minds and hearts of men; for there is no
intoxication that stultifies men more than that eager appetite by which
they devour both lands and seas.
We now then apprehend what the Prophet meant — that the Babylonian
king not only burnt with his own avarice, but kindled also, as it were, a
flame in others, like drunken men who excite one another. As then he had
thus inflamed all the neighboring kings to rush headlong without any
consideration and without any shame, like a person suffocated and
overcome by excessive drinking; so the Prophet designates this inflaming as
quaffing wine to them.
This verse is added by the Prophet as an explanation; for it was not enough
to speak generally of God’s work, without reminding them that their
destruction by the Chaldeans was nigh at hand. He does not indeed in this
verse explain what would be the character of that judgement which he had
mentioned in the last verse <350105>Habakkuk 1:5; but he will do this in
what follows. Now the Prophets differ from Moses in this respect, for
they show, as it were by the finger, what he threatened generally, and they
declare the special judgements of God; as it is indeed evident from the
demonstrative adverb, “Behold.” How necessary this was, we may gather
from the perverseness of that people; for how distinctly soever the
Prophets showed to them God’s judgements, so that they saw them with
their eyes, yet so great was their insensibility, that they despised
denunciations so apparent. What, then, would have been done, if the
Prophets had only said in general, ‘God will not spare you!’ This, then, is
the reason why the Prophet, having spoken of God’s terrible vengeance,
now declares in express terms, that the Chaldeans were already armed by
Him to execute His judgement. The rest we leave for tomorrow.
PRAYER
Grant, Almighty God, that as our sins cry continually to heaven,
each of us may turn to repentance, and by condemning ourselves of
our own accord may anticipate thy judgement, and thus stir up
ourselves to repentance, that being received into favor, we may find
thee, whom we have provoked to take vengeance, to be indeed our
Father: and may we be so preserved by thee in this world, that
having at length put off all our vices, we may attain to that
perfection of purity, to which thou invites us; and thus lead us
more and more to thyself by thy Spirit, and separate us from the
corruptions of this world, that we may glorify thee before men, and
be at last made partakers of that celestial glory which has been
purchased for us by the blood of thy only begotten Son. Amen.
LECTURE ONE HUNDRED AND SEVENTH
IN the lecture of yesterday the Prophet began to show from whom the
Jews were to expect the vengeance of God, even from the Chaldeans, who
would come, not by their own instinct, but by the hidden impulse of God.
God indeed testifies that he should be the author of this war, and that the
Chaldeans would fight, as it were, under his auspices. I am he, he says,
who excites, etc. Then by calling the Chaldeans a bitter and hasty nation, he
intended seriously to terrify the Jews, who had heedlessly despised all
threatenings. f7 It was not indeed a subject of praise to the Chaldeans, that
they were bitter and impetuous: but the Lord could turn these vices to a
good purpose, inasmuch as he elicits light from darkness. When, therefore,
we read that the Chaldeans were bitter, and also hasty, God thus intimates
that he can employ the vices of men in executing his judgements, and yet
contract hence no spot nor blemish; for we cannot possibly pollute him
with our filth, as he scatters it far away by the brightness of his justice and
equity.
He afterwards adds, They shall march through the latitudes f8 of the earth,
to possess habitations not their own. He means that there would be no
obstacles in the way of the Chaldeans, but that they would spread
themselves over the whole earth, and occupy regions far remote. For they
who fear, dare not thus disperse themselves, but, on the contrary, they
advance cautiously with a collected army; but those, who have already
obtained victory, march on to lay waste the land. This is what the Prophet
says the Chaldeans would do.
The meaning is — that they would not come to carry on an uncertain
warfare, but that they would enjoy a victory; for they would by an
impetuous course fill the land, so as to occupy tents or habitations not
their own. It was indeed a matter of blame in the Chaldeans, that they thus
made inroads on their own neighbors: but, as I have said, God intended
only to fill the Jews with terror, because he found that all threatenings
were despised. He therefore meant to show how terrible the Chaldeans
would be, and he confirms the same in the next verse.
<350107>HABAKKUK 1:7
7. They are terrible and dreadful: their
judgement and their dignity shall
proceed of themselves.
7.Terribilis et metuenda ipsa, ab
ipsa judicium ejus (pro jure ponitur
hoc nomen, ) et exultatio (vel,
dignitas) ejus egredietur.
By saying that the Chaldeans would be terrible and dreadful, he praises not
their virtues; but, as I have already reminded you, he shows that they
would be prepared to do his service by executing his vengeance: and he so
regulated his judgement, that he used their cruelty for a good purpose.
Thus we see that the worst of men are in God’s hand, as Satan is, who is
their head; and yet that God is not implicated in their wickedness, as some
insane men maintain; for they say — That if God governs the world by his
providence, he becomes thus the author of sin, and men’s sins are to be
ascribed to him. But Scripture teaches us far otherwise, — that the wicked
are led here and there by the hidden power of God, and that yet the fault is
in them, when they do anything in a deceitful and cruel manner, and that
God ever remains just, whatever use he may make of instruments, yea, the
very worst.
But when the Prophet adds, that its judgement would be from the nation
itself, he means that the Chaldeans would act according to their own will.
When any one indeed obeys laws, and willingly submits to them, he will
freely allow either judges or umpires in case of a dispute; but he who will
have all things done according to his own purpose repudiates all judges.
The Prophet therefore means, that the Chaldeans would be their own
judges, so that the Jews or others would complain in vain for any wrongs
done to them. “They shall be,” he says, “their own judges, and shall
execute judgement, for they will not accept any arbitrators.” The word
judgement, taken in a good sense, is put here for law (jus); as though he
said, “Whatever the Chaldeans will claim for themselves, theirs shall it be;
for no one will dare to interfere, and they will not submit to the will of
others; but their power shall be for law, and their sword for a tribunal.” We
now understand the Prophet’s meaning; and we must ever bear in mind
what I have already said, — That God had no participation in these vices;
but it was necessary that the stubbornness of an irreclaimable people
should be thus corrected, or at least broken down. The Lord in the
meantime could use such instruments in such a way as to preserve some
moderation in his judgements. It follows —
<350108>HABAKKUK 1:8
8. 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; they shall fly
as the eagle that hasteth to eat.
8. Et velociores pardis equi ejus,
et acutiores lupis vespertinis: et
multiplicati sunt equites ejus, et
equites ejus e longinquo venient;
volabunt quasi aquila festinans
ad comedendum (vel, ad cibum.)
The design of these figurative expressions is the same. The Prophet had
spoken of the cruelty of those enemies whom the Jews despised: he now
adds, that they would be so active as to surpass in velocity both leopards
and eagles, or to be at least equal to them. He then says first, that their
horses would be swifter then leopards. The Jews might have eluded his
threatenings, or at least have cherished their insensibility by a vain
confidence, as we see how this vice prevails in the world; for they might
have thought thus within themselves, “The Chaldeans are far away, and
the danger of which the Prophet speaks cannot be so near at hand.” Hence
he declares that their horses would be swifter than leopards.
He then adds, that they would be fiercer than the evening wolves. The wolf
is a rapacious animal; and when he ranges about all the day in vain seeking
what he may devour, then in the evening hunger kindles his rage. There is,
therefore, nothing more dreadful than hungry wolves. But, as I have said,
except they find some prey about the evening, they become the more
furious. We shall meet with the same simile in <360301>Zephaniah 3:1. We
now see the drift of the Prophet’s words.
He adds that their horsemen would be numerous. f9 He now sets forth their
power, lest the Jews should have recourse to vain hopes, because they
might obtain some help either from the Egyptians or other neighbors. The
Prophet shows that all such hopes would be wholly vain; for had they
gathered auxiliaries from all quarters, still the Chaldeans would exceed them
in power and number.
He afterwards says, that their horsemen would come from a distance.
Though they should have a long journey, yet weariness would not hinder
and delay them in coming from a remote part. The toil of travelling would
not weaken them, until they reached Judea. How so? Because it will fly, he
says, (he speaks throughout of the nation itself,) as an eagle hastening to
devour. This metaphor is also most suitable to the present purpose; for it
signifies, that wherever the Chaldeans saw a prey, they would instantly
come, as an eagle to any carcass it may observe. Let the distance be what it
may, as soon as it sees a prey, it takes a precipitate flight, and is soon
present to devour; for the rapidity of eagles, as it is well known, is
astonishing.
We now see that what we learn from the Prophet’s words is substantially
this, — that God’s judgement ought to have been feared, because he
purposed to employ the Chaldeans as his servants, whose cruel
disposition and inhumanity would be dreadful: he also shows that the
Chaldeans would be far superior in power and number; and in third place
he makes it known, that they would possess an astonishing rapidity, and
that though length of journey might be deemed a hindrance, they would yet
be like eagles, which come like an arrow from heaven to earth, whenever a
prey is observed by them. And eagles are not only rapid in their flight, but
they possess also sharpness of sight; for we know that the eyes of eagles
are remarkably keen and strong: and it is said that they cast away their
young, if they find that they cannot look steadily at the sun; for they
regard them as spurious. The Prophet then intimates that the Chaldeans
would from a distance observe their prey: as the eagles, who are endued
with incredible quickness of sight, see from mid air every carcass lying on
the ground; so also would the Chaldeans quickly discover a prey, and come
upon it in an instant. Let us proceed.
<350109>HABAKKUK 1:9
9. They shall come all for
violence: their faces shall
sup up as the east wind,
and they shall gather the
captivity as the sand.
9. Tota (semper de ipsa gente loquitur, hoc
est. totus ipse populus) ad praedam venict;
occursus vultus ipsorum (jam in plurali
numera loquitar) ventus orientalis, et colliget
quasi arenam captivitatem.
By saying that they would come to the prey, he means that they would
have no trouble or labor, for they would be victorious before they had any
contest, or had any war with their enemies. The meaning then is, that the
Chaldeans would not come to spend much time in warfare, as when there is
a strong power to resist; but that they would only come for the booty, for
the Jews would be frightened, and instantly submit themselves. And by
these words the Prophet intimates, that there would be neither strength nor
courage in a people so refractory: for God thus debilitates the hearts of
those who fiercely resist his word. Whenever, then, men become strong
against God, he so melts their hearts, that they cannot resist their fellowmortals;
and thus he mocks their confidence, or rather their madness. Lest
then the Jews should still harbor any hope from the chance of war, the
Prophet says that the Chaldeans would only come for the prey, for all
would become subject to them.
He afterwards adds, that the meeting of their faces would be like the
oriental wind. The word hmg, gime, means what is opposite; and its
derivative signifies meeting or opposition (occursus.) We indeed know that
the east wind was very injurious to the land of Judea, that it dried up
vegetation, yea, that it consumed as it were the whole produce of the earth.
The violence of that wind was also very great. Hence whenever the
Prophets wished to express a violent impetuosity, they added this
comparison of the east wind. It was therefore the same as though the
Prophet had said that the Jews would now in vain flatter themselves; for as
soon as they perceived the blowing of the east wind, they would flee
away, knowing that they would be wholly unable to stand against it. f10
Hence follows what is added by the Prophets, He shall gather the captivity
like the sand; that is, the king of Babylon shall without any trouble subdue
all the people, and collect captives innumerable as the sand; for by the sand
of the sea is meant an immense number of men. In short, the Prophet
shows that the Jews were already conquered; because their striving and
their contest had been with God, whom they had so often and so
obstinately provoked; and also, because God had chosen for himself such
servants as excelled in quickness, and power, and cruelty. This is the sum
of the whole. He afterwards adds —
<350110>HABAKKUK 1:10
10. 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.
10. Et ipse reges ridebit, et
principes subsannatio ei; ipse
omnem munitionem subsannabit;
congregabit pulverem et capiet
eam.
The Prophet concludes the subject which he has been hitherto pursuing.
He says that the Chaldeans would not come to engage in a doubtful war,
but only to triumph over conquered nations. We indeed know that the
Jews, though not excelling either in number or in riches, were yet so proud,
that they looked down, as it were, with contempt on other nations, and we
also know, that they vainly trusted in vain helps; for as they were in
confederacy with the Egyptians, they thought themselves to be beyond the
reach of danger. Hence the Prophet says, that kings and princes would be
only a sport to the Chaldeans, and their fortresses would be only a derision
to them. How so? For they will gather dust, he says; that is, will make a
mound of the dust of the earth, and will thus penetrate into all fortified
cities.
In short the Prophet intended to cut off every hope from the Jews, that
they might humble themselves before God; or he intended to take away
every excuse if they repented not, as it indeed happened; for we know that
they did not repent notwithstanding these warnings, until vengeance at
length fully overtook them. He then adds —
<350111>HABAKKUK 1:11
11. Then shall his mind change, and
he shall pass over, and offend,
imputing this his power unto his
god.
11. Tunc mutabit spiritum, et
transgredietur, et impie aget:
haec virtus ejus deo ipsius.
The Prophet now begins to give some comfort to the faithful, lest they
should succumb under so grievous evils. He has hitherto directed his
discourse to that irreclaimable people, but he now turns to the remnant; for
there were always among them some of the faithful, though few, whom
God never neglected; yea, for their sake often he sent his prophets; for
though the multitude derived no benefit, yet the faithful understood that
God did not threaten in vain, and were thus retained in his fear. This was
the reason why the prophets were wont, after having spoken generally, to
come down to the faithful, and as it were to comfort them apart and
privately. And this difference ought to be noticed, as we have said
elsewhere; for when the prophets denounce God’s wrath, the discourse
then is directed indiscriminately to the whole body of the people; but
when they add promises, it is then as though they called the faithful to a
private conference, and spake in their ear what had been committed to
them by the Lord. The truth might have been useful to all, had they
returned to a right mind; but as almost the whole people had hardened
themselves in their vices, and as Satan had rendered stupid the minds and
hearts of nearly all, it behaved the Prophet to have a special regard to the
chosen of God. We now then apprehend his design.
And he says — now he will change his spirit. He bids the faithful to
entertain hope, because the Chaldeans, after having poured forth all their
fury, will be punished by the Lord for their arrogance, for it will be
intolerable. This may indeed seem frigid to ungodly men; for what wonder
is it that the Chaldeans, after having obtained so many victories, should
grow haughty and exult in their success, as is commonly the case? But as
this is a fixed principle with us, that men’s pride becomes intolerable to
God when they extremely exult and preserve no moderation — this is a
very powerful argument — that is, that whosoever thus raises his horns
shall suddenly be laid prostrate by the Lord. And Scripture also ever sets
this before us, that God beats down supercilious pride, and does this that
we may know that destruction is nigh all the ungodly, when they thus
grow violently mad, and know not that they are mortals. It was then for
this reason that the Prophet mentions what he says here; it was that the
faithful might hope for some end to the violence of their enemies, for God
would check their pride when they should transgress. But he says — then
He will change his spirit; not that there was before any humility in the
Chaldeans, but that success inebriated them, yea, and deprived them of all
reason. And it is a common thing that a person who has fortune as it were
in his hand, forgets himself, and thinks himself no longer a mortal. Great
kings do indeed confess that they are men; but we see how madness lays
hold on them; for, as I have said, being deluded by prosperity, they deem
themselves to be nothing less than gods.
The Prophet refers here to the king of Babylon and all his people. He will
change, he says, his spirit; that is, success will take away from him
whatever reason and moderation he had. Now since the proud betray
themselves and their disposition when fortune smiles on them, let us learn
to form our judgement of men according to this experiment. If we would
judge rightly of any man we must see how he bears good and bad fortune;
for it may be that he who has borne adversity with a patient, calm and
resigned mind, will disappoint us in prosperity, and will so elate himself as
to be wholly another man. The Prophet then does not without reason
speak of a change of spirit; for though the Chaldeans were before proud,
they were not so extremely haughty as when their pride passed all bounds,
after their many victories. He will change then his spirit; not that the
Chaldeans were another kind of people, but that the Lord thus discovered
their madness which was before hid.
He then adds — he will pass over. The Prophet intended to express that
when the Lord suffered the Chaldeans to rule far and wide, a way was thus
opened for his judgements, which is far different from the judgement of the
flesh. For the more power men acquire the more boldness they assume; and
it seemed to tend to the establishing of their power that they knew how to
use their success. But the Lord, as I have said, was secretly preparing a
way to destroy them, when they thus became proud and passed all
bounds; hence the Prophet does not simply condemn the haughtiness and
pride of the Chaldeans, but shows that a way is already open, as it were,
for God’s judgement, that he might destroy them, inasmuch as they would
render themselves intolerable.
He afterwards adds — and shall act impiously. The verb µça, ashem I
refer to the end of the verse — where he ascribes his power to his own
god. And the Prophet adds this explanation, in order that the Jews might
know what kind of sin would be the sin of the king of Babylon. He then
charges him with sacrilege, because he would think that he had become the
conqueror of Judea through the kindness of his idol, so that he would make
nothing of the power and glory of the true God. Since then the Babylonian
would transfer God’s glory to his own idol, his own ruin would be thus
made ripe; for the Lord would undertake his own cause, and execute
vengeance on such a sacrilege; for he speaks here no doubt of the
Babylonian, and according to his view, when he says —
This his strength is that of his god; but were any inclined to explain this of
the true God, as some do, he would make a harsh and a forced
construction; for the Babylonians did not worship the true God, but were
devoted, as it is well known, to their own superstitions. The Prophet then
no doubt makes known here to the faithful the pride with which the
Babylonians would become elated, and thus provoke God’s wrath against
themselves; and also the sacrilegious boasting in which they would indulge,
ascribing the victories given them to their own idols, which could not be
done without daring reproach to the true God. f11 It now follows —
<350112>HABAKKUK 1:12
12. Art thou not from everlasting,
O LORD my God, mine Holy
One? we shall not die. O LORD,
thou hast ordained them for
judgement; and, O mighty God,
thou hast established them for
correction.
12. Annon tu ab initio, (vel,
jampridem, ) Jehova, Deus
meus? sanctus meus, non
moriemur; Jehova, ad judicium
posiusti eum; et fortis, ad
castigationem fundasti eum.
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, µdqm, 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.” f12
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.
PRAYER
Grant, Almighty God, that since thou settest around us so many
terrors, we may know that we ought to be roused, and to resist the
sloth and tardiness of our flesh, so that thou mayest fortify us by a
different confidence: and may we so recumb on thine aid, that we
may boldly triumph over our enemies, and never doubt, but that
thou wilt at length give us the victory over all the assaults of Satan
and of the wicked; and may we also so look to thee, that our faith
may wholly rest on that eternal and immutable covenant, which has
been confirmed for us by the blood of thy only Son, until we shall
at length be united to him who is our head, after having passed
through all the miseries of the present life, and having been gathered
into that eternal inheritance, which thy Son has purchased for us
by his own blood. Amen.
LECTURE ONE HUNDRED AND EIGHTH
WE began yesterday to explain the words of the Prophet, by which he
encouraged himself and the faithful, and obtained support under
circumstances bordering on despair; for he turned to God, when he saw the
wicked, not only elated with prosperity, but also pouring forth
blasphemies against the living God. The Prophet then says, that those who
are under God’s protection shall not perish. Of this he felt assured within
himself. The declaration, as I have said, is much more striking, as the
Prophet turns all his thoughts towards God, than if he had publicly and
loudly declared what he testified, as it were, in a private conference.
But it was not without reason that he said, “Thou, my God, my holy one;”
as though he had said, “I trust in thee, inasmuch as I am one of thy chosen
people.” He does not indeed speak here in his own private name, but
includes with himself the whole Church; for this privilege belonged to all
the children of Abraham, as they had been set apart by the gratuitous
adoption of God, and were a royal priesthood. This is the reason why the
Prophet says, Thou, my God, my holy one. For the Jews were wont thus to
call God, because they had been chosen from the rest of the world. And
their holiness was, that God had deigned to take them as his people, having
rejected others, while yet there was by nature no difference between them.
f13
There is, moreover, much weight in the words which follow, Jehovah! for
judgement has thou set him. This temptation ever occurs to us, whenever
we strive to put our trust in God — What does this mean? for God now
forsakes us, and exposes us to the caprice of the wicked they are allowed
to do what they please, and God interferes not. How, then, can we cherish
hope under these perplexities?” The Prophet now sets up a shield against
this temptations — “Thou,” he says, “hast appointed him for judgement.”
For he ascribes it to God’s providence, that the Assyrians had with so
much wantonness wasted the land, or would waste it when they came; for
he speaks of things yet future — “Thou,” he says, “hast appointed him
for judgement.”
This is a truth much needed: for Satan darkens, as with clouds, the favor of
God, when any adversity happens to us, and when God himself thus
proves our faith. But adversities are as it were clouds, excluding us from
seeing God’s fervor, as the light of the sun appears not to us when the sky
is darkened. If, indeed, the mass of evils be so great and so thick, that our
minds are overwhelmed, they are not clouds, but the thick darkness of
night. In that case our faith cannot stand firm, except the providence of
God comes to our view, so that we may know, in the midst of such
confusion, why he permits so much liberty to the wicked, and also how
their attempts may turn out, and what may be the issue. Except then we be
fully persuaded, that God by his secret providence regulates all these
confusions, Satan will a hundred times a day, yea every moment, shake
that confidence which ought to repose in God. We now see how
opportunely the Prophet adds this clause. He had said, “Art not thou our
God? we shall not die.” He now subjoins this by way of anticipation, “The
Assyrians indeed do lay waste thy land as with an unbridled wantonness,
they plunder thy people, and with impunity slay the innocent; but, O
Lord, this is not done but by thy permission: Thou overrules all these
confused proceedings, nor is all this done by thee without a cause. Thou,
Jehovah, hast for judgement appointed him. — Judgement is to be taken for
chastisement.
But the Prophet repeats the same thing, and, being strong, thou hast for
correction established him. Some render rwx, tsur strong, in the accusative
case, and give a twofold explanation. One party apply the term to the
Jews, who were to be subdued by hard means, since they were so
refractory; and hence they think that the Jews are called strong, because
they were like stones. Others give this meaning, Thou hast made him
strong to correct; that is, Thou hast given him strength, by which he will
chastise us. But as this is one of God’s titles, I doubt not but that the two
clauses correspond. He now, then, gives this name to God. Having given
him his name as an eternal God, Thou, Jehovah, etc.; he now calls him
strong. He puts rwx, tsur to correspond with Jehovah; and then to
correct, to correspond with judgement. We hence see how well the whole
context agrees, and how the words answer, the one to the other. Then it is,
Thou, strong one, hast established him to correct. But why does the
Prophet call him strong? though this title, as I have said, is commonly
ascribed to God, yet the Prophet, I have no doubt, had regard to the
circumstances at the time. It is indeed difficult to retain this truth, — that
the world is ruled by the secret counsel of God, when things are turned
upside down: for the profane then glamour against God, and charge him
with listlessness; and others cry out, that all things are thus changed
fortuitously and at random; and hence they call fortune blind. It is then
difficult, as I have said, to retain a fast hold on this truth. The Prophet,
therefore, in order to support his own weakness, sets before himself this
title of God, Thou, the strong God, or the rock, etc.; for rwx, tsur means
properly a rock, but it is to be taken here for God of strength. Why?
“Behold, we indeed see revolutions, which not only make our faith to
totter, but also dissipate as it were all our thoughts: but how much soever
the world revolve in confusion, yet God is a rock; His purpose fails not,
nor wavers; but remains ever firm.” We now then see why the Prophet
calls God strong. f14
Thou the strong one, he says, hast established him. He expresses more by
the word established, than in the first clause: for he prepared himself with
firmness against continued evils, in case God (as it might be easily
conjectured) would not give immediate relief to his people, but add
calamities to calamities. Should God then join evils to evils, the Prophet
prepares himself for perseverance; “Thou,” he says, “the strong one hast
established him;” that is, “Though the Assyrian should not only like a
whirlwind or a violent tempest rush upon us, but also continue to oppress
us, as though he were a pestilence attached to the land, or some fixed
mountain, yet thou, Lord, hast established him.” For what purpose? to
correct. But the Prophet could not have said this, had he not known that
God justly chastised his people. Not only for his own sake did he say this;
but he intended also, by his own example, to lead the faithful to make the
same holy and pious confession.
The two clauses of this sentence then are these, that though the Assyrian
would rage with unbridled wantonness, like a cruel wild beast, he would
yet be restrained by the hidden power of God, to whom it peculiarly
belongs to overrule by his secret providence the confusions of this world.
This is one thing. The Prophet also ascribes justice to God’s power, and
thus confesses his own guilt and that of the people; for the Lord would
justly use so severe a scourge, because the people needed such a correction.
Let us now go on —
<350113>HABAKKUK 1:13
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?
13. Mundus es oculis, ne videas
malum, et aspicere ad molestiam
non potes (non poteris,
adverbum;) quare aspicis
transgressores? dissimulas quum
impius devorat justiorem se?
The Prophet here expostulates with God, not as at the beginning of the
chapter; for he does not here, with a holy and calm mind, undertake the
defense of God’s glory, but complains of injuries, as men do when
oppressed, who go to the judge and implore his protection. This
complaint, then, is to be distinguished from the former one; for at the
beginning of the chapter the Prophet did not plead his own cause or that of
the people; but zeal for God’s glory roused him, so that he in a manner
asked God to take vengeance on so great an obstinacy in wickedness; but
he now comes down and expresses the feelings of men; for he speaks of the
thoughts and sorrows of those who had suffered injuries under the tyranny
of their enemies.
And he says, O God, thou art pure in eyes, thou lookest not on evil. Some
render the verb rwhf, theur in the imperative mood, clear the eyes; but
they are mistaken; for the verse contains two parts, the one contrary to the
other. The Prophet reasons from the nature of God, and then he states
what is of an opposite character. Thou, God, he says, art pure in eyes;
hence thou canst not look on evil; it is not consistent with thy nature to
pass by the vices of men, for every iniquity is hateful to thee. Thus the
Prophet sets before himself the nature of God. Then he adds, that
experience is opposed to this; for the wicked, he says, exult; and while
they miserably oppress the innocent, no one affords any help. How is this,
except that God sleeps in heaven, and neglects the affairs of men? We now
then understand the Prophet’s meaning in this verse. f15
By saying that God is pure in eyes, he assumes what ought to be deemed
certain and indubitable by all men of piety. But as God’s justice does not
always appear, the Prophet has a struggle; and he shows that he in a
manner vacillated, for he did not see in the state of things before him what
yet his piety dictated to him, that is, that God was just and upright. It is
indeed true, that the second part of the verse borders on blasphemy: for
though the Prophet ever thought honourably and reverently of God, yet he
murmurs here, and indirectly charges God with too much tardiness, as he
connived at things, while he saw the just shamefully oppressed by the
wicked. But we must notice the order which the Prophet keeps. For by
saying that God is pure in eyes, he no doubt restrains himself. As there
was danger lest this temptation should carry him too far, he meets it in
time, and includes himself, in a manner, within this boundary — that we
ought to retain a full conviction of God’s justice. The same order is
observed by Jeremiah when he says, ‘I know, Lord, that thou art just, but
how is it that the ungodly do thus pervert all equity? and thou either takest
no notice, or dost not apply any remedy. I would therefore freely contend
with thee.’ The Prophet does not immediately break out into such an
expression as this, “O Lord, I will contend with thee in judgement:” but
before he mentions his complaint, knowing that his feelings were strongly
excited, he makes a kind of preface, and in a manner restrains himself, that
he might check that extreme ardor which might have otherwise carried him
beyond due bounds; “Thou art just, O Lord,” he says. In a similar manner
does our prophet speak here, Thou art pure in eyes, so as not to behold
evil; and thou canst not look on trouble.
Since, he says, thou canst not look on trouble, we find that he confirms
himself in that truth — that the justice of God cannot be separated from
his very nature: and by saying, lkwt al, la tucal, “thou canst not,” it is
the same as though he had said, “Thou, O Lord, art just, because thou art
God; and God, because thou art just.” For these two things cannot be
separated, as both the eternity, and the very being of God, cannot stand
without his justice. We hence see how strenuously the Prophet struggled
against his own impetuosity, so that he might not too much indulge himself
in the complaint, which immediately follows.
For he then asks, according to the common judgement of the flesh, Why
dost thou look on, when the ungodly devours one more just than himself?
The Prophet here does not divest God of his power, but speaks in doubt,
and contends not so much with God as with himself. A profane man would
have said, “There is no God, there is no providence,” or, “He cares not for
the world, he takes his pleasure in heaven.” But the Prophet says, “Thou
seest, Lord.” Hence he ascribes to God what peculiarly belongs to him —
that he does not neglect the world which he has created. At the same time
he here inclines two ways, and alternates; Why does thou look on, when the
ungodly devours one more just than himself? He says not that the world
revolves by chance, nor that God takes his delight and ease in heaven, as
the Epicureans hold; but he confesses that the world is seen by God, and
that he exercises care over the affairs of men: notwithstanding, as he could
not see his way clear in a state of things so confused, he argues the point
rather with himself than with God. We now see the import of this
sentence. The Prophet, however, proceeds —
<350114>HABAKKUK 1:14, 15
14. And makest men as the fishes
of the sea, as the creeping things,
that have no ruler over them?
14. Facis hominem quasi pisces
maris, quasi reptile, quod caret
duce (ad verbum, non est dux in
illo.)
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.
15. Totum hamo suo attrahet,
colliget in sagenam suam, et
congregabit in rete suum;
propterea gaudebit et exultabit
(hoc est, gaudet et exultat.)
He goes on, as it has been said, in his complaint; and by a comparison he
shows that the judgement would be such as though God turned away from
men, so as not to check the violence of the wicked, nor oppose his hand to
their wantonness, in order to restrain them. Since, then, every one would
oppress another as he exceeded him in power, and would with increased
insolence rise up against the miserable and the poor, the Prophet compares
man to the fish of the sea, — “What can this mean?” he says. “For men
have been created after God’s image: why then does not some justice
appear among them? When one devours another, and even one man
oppresses almost the whole world, what can be the meaning of this? God
seems to sport with human affairs. For if he regards men as his children,
why does he not defend them by his power? But we see one man (for he
speaks of the Assyrian king) so enraged and so cruel, as though the rest of
the world were like fish or reptiles.” Thou makes men, he says, like reptiles
or fishes; and then he adds, He draws up the whole by his hook, he collects
them into his drag, he gathers then into his net, he exults. f16
We now see what the Prophet means — that God would, as it were, close
his eyes, while the Assyrians wantonly laid waste the whole world: and
when this tyranny should reach the holy land, what else could the faithful
think but that they were forsaken by God? And there is nothing, as I have
already said, more monstrous, than that iniquitous tyranny should thus
prevail among men; for they have all, from the least to the greatest, been
created after God’s image. God then ought to exercise peculiar care in
preserving mankind; his paternal love and solicitude ought in this respect
to appear evident: but when men are thus destroyed with impunity, and
one oppresses almost all the rest, there seems indeed to be no divine
providence. For how will it be that he will care for either birds, or oxen, or
asses, or trees, or plants, when he will thus forsake men, and bring no aid
in so confused a state? We now understand the drift of what the Prophet
says.
But yet he does not, as I have already said, take away from God his
power, nor does he here rail against fortune, as many cavillers do. Thou
makest men, he says: he ascribes to God what cannot be taken from him,
— that he governs the world. But as to God’s justice, he hesitates, and
appeals to God. Though the Prophet seems here to rush headlong like
insane men; yet if we consider all things, we shall see that he strenuously
contended with his temptations, and even in these words some sparks at
least of faith will shine forth, which are sufficient to show to us the great
firmness of the Prophet. For this especially is worthy of being noticed, —
that the Prophet turns himself to God. The Epicureans, when they glamour
against God, for the most part, seek the ear of the multitude; and so they
speak evil of God and withdraw themselves at a distance from him; for
they do not think that he exercises any care over the world. But the
Prophet continually addresses God. He knew then that God was the
governor of all things. He also desires to be extricated from thoughts so
thorny and perplexing; and from whom does he seek relief? From God
himself. When the profane wantonly deride God, they indulge themselves,
and seek nothing else but to become hardened in their own impious
conjectures: but the Prophet comes to God himself, “How does this
happen, O Lord?” As though he had said,
“Thou sees how I am distracted, and also held fast bound —
distracted by many absurd thoughts, so that I am almost
confounded, and held fast bound by great perplexities, from which
I cannot extricate myself. Do thou, O Lord, unfold to me these
knots, and concentrate my scattered thoughts, that I may
understand what is true, and what I am to believe; and especially
remove from me this doubt, lest it should shake my faith; O Lord,
grant that I may at length know and fully understand how thou art
just, and overrules, consistently with perfect equity, those things
which seem to be so confused.”
It also happens sometimes that the ungodly, as it were, openly revile God,
a satanic rage having taken possession on them. But the case was far
different with the Prophet; for finding himself overwhelmed and his mind
not able to sustain him under so heavy trials, he sought relief, and as we
have said, applied to God himself.
By saying, He therefore rejoices and exults, he increases the indignity; for
though the Lord may for a time permit the wicked to oppress the innocent,
yet when he finds them glorying in their vices and triumphing, so great a
wantonness ought the more to kindle his vengeance. That the Lord then
should still withhold himself, seems indeed very strange. But the Prophet
proceeds —
<350116>HABAKKUK 1:16
16. Therefore they sacrifice unto
their net, and burn incense unto
their drag; because by them their
portion is fat, and their meat
plenteous.
16. Propterea sacrificabit
sagenae suae, et suffitum offeret
reti suo, quia in illis pinguis
portio ejus, et cibus ejus lautus.
The Prophet confirms the closing sentence of the last verse; for he explains
what that joy was of which he had spoken, even the joy by which the
wicked, as it were, designedly provoke God against themselves. It is indeed
an abominable thing when the ungodly take delight in their vices; but it is
still more atrocious when they deride God himself. Such, then, is the
account now added by the Prophet, as though he had said, “Not only do
the ungodly felicitate themselves while thou sparest them, or for a time
bearest with them; but they now rise up against thee and deride all thy
majesty, and openly blaspheme against heaven itself; for they sacrifice to
their own net, and offer incense to their drag.” By this metaphor the
Prophet intimates, that the wicked do not only become hardened when
they succeed in their vices, but that they also ascribe to themselves the
praise of justice; for they consider that to be rightly done which has been
attended with success. They thus dethrone God, and put themselves in his
place. We now then see the Prophet’s meaning.
But this passage discovers to us the secret impiety of all those who do not
serve God sincerely and with an honest mind. There is indeed imprinted on
the hearts of men a certain conviction respecting the existence of a God; for
none are so barbarous as not to have some sense of religion: and thus all are
rendered inexcusable, as they carry in their hearts a law which is sufficient
to make them a thousand times guilty. But at the same time the ungodly,
and those who are not illuminated by faith, bury this knowledge, for they
are enveloped in themselves: and when some recollection of God creeps in,
they are at first impressed, and ascribe some honor to him; but this is
evanescent, for they soon suppress it as much as they can; yea they even
strive to extinguish (though they cannot) this knowledge and whatever light
they have from heaven. This is what the Prophet now graphically sets
forth in the person of the Assyrian king. He had before said, “This power
is that of his God.” He had complained that the Assyrians would give to
their idols what was peculiar to God alone, and thus deprive him of his
right: but he says now, that they would sacrifice to their own drag, and
offer incense to their net. This is a very different thing: for how could they
sacrifice to their idols, if they ascribed to their drag whatever victories they
had gained? Now, by the words drag and net, the Prophet means their
efforts, strength, forces, power, counsels, and policies as they call them,
and whatever else there be which profane men arrogate to themselves. But
what is it to sacrifice to their own net? The Assyrian did this, because he
thought that he surpassed all others in craftiness, because he thought
himself so courageous as not to hesitate to make war with all nations,
regarding himself well prepared with forces and justified in his proceedings;
and because he became successful and omitted nothing calculated to ensure
victory. Thus the Assyrian, as I have said, regarded as nothing his idols;
for he put himself in the place of all the gods. But if it be asked whence
came his success, we must answer, that the Assyrian ought to have
ascribed it all to the one true God: but he thought that he prospered
through his own velour. If we refer to counsel, it is certain that God is he
who governs the counsels and minds of men; but the Assyrian thought that
he gained everything by his own skill. If, again, we speak of strength,
whence was it? and of courage, whence was it, but from God? but the
Assyrian appropriated all these things to himself. What regard, then, had
he for God? We see how he now takes away all honor even from his own
idols, and attributes everything to himself.
But this sin, as I have already said, belongs to all the ungodly; for where
God’s Spirit does not reign, there is no humility, and men ever swell with
inward pride, until God thoroughly cleanse them. It is then necessary that
God should empty us by his special grace, that we may not be filled with
this satanic pride, which is innate, and which cannot by any means be
shaken off by us, until the Lord regenerates us by his Spirit. And this may
be seen es specially in all the kings of this world. They indeed confess that
kings rule through God’s grace; and then when they gain any victory,
supplications are made, vows are paid. But were any one to say to those
conquerors, “God had mercy on you,” the answer would be, “What! was
then my preparation nothing? did I not provide many things beforehand?
did I not attain the friendship of many? did I not form confederacies? did I
not foresee such and such disadvantages? did I not opportunely provide a
remedy?” In a word, they sacrifice apparently to God, but afterwards they
have a regard mainly to their drag and their net, and make nothing of God.
Well would it be were these things not so evident. But since the Spirit of
God sets before us a lively image of the fact, let us learn what true humility
is, and that we then only have this, when we think that we are nothing, and
can do nothing, and that it is God alone who not only supports and
continues us in life, but also governs us by his Spirit, and that it is he who
sustains our hearts, gives courage, and then blesses us, so as to render
prosperous what we may undertake. Let us hence learn that God cannot be
really glorified, except when men wholly empty themselves.
He then adds, because in (or by) them is his fat portion and his rich meat.
Though some render harb, berae, choice meat, and others, fat meat, I yet
prefer the meaning of rich. f17 His meat then will be rich. The Prophet
intimates here that men are so blinded by prosperity that they sacrifice to
themselves, and hence the more deserving of reproof is their ingratitude; for
the more liberally God deals with us the more reason, no doubt, there is
why we ought to glorify him. But when men, well supplied and fully
satisfied, thus swell with pride and sacrifice to themselves, is not their
impiety in this manner more completely discovered? But the Prophet not
only proves that the Assyrians abused God’s bounty, but he shows in
their person what is the disposition of the whole world. For when men
accumulate great wealth, and pile up a great heap from the property of
others, they become more and more blinded. We hence see that we ought
justly to fear the evil of prosperity, lest our fatness should so increase that
we can see nothing; for the eyes are dimmed by excessive fatness. Let this
then be ever remembered by us. The Prophet then concludes his discourse:
but as one verse of the first chapter only remains, I shall briefly notice it.
<350117>HABAKKUK 1:17
17. Shall they
therefore empty their
net, and not spare
continually to slay the
nations?
17. An propterea extendet f18 sagenam suam,
et assiduus erit ad occidendas gentes, ut non
parcat (alii vertuat, annon negative; atqui
debuisset esse [wkAl[ alh])?
This is an affirmative question, “Shall they therefore;” which, however,
requires a negative answer. Then all interpreters are mistaken; for they
think that the Prophet here complains, that he presently extends his net
after having made a capture, but he rather means, “Is he ever to extend his
net?” that is, “How long, O Lord, wilt thou permit the Assyrians to
proceed to new plunders, so as to be like the hunter, who after having
taken a boar or a stag, is more eager, and immediately renews his hunting;
or like the fisherman, who having filled his little ship, with more avidity
pursues his vocation? Wilt thou, Lord, he says, suffer the Assyrians to
become more assiduous in their work of destruction?” And he shows how
unworthy they were of God’s forbearance, for they slew the nations. “I
speak not here,” he says, “either of fish or of any other animal, nor do I
speak of this or that man, but I speak of many nations. As these slaughters
are thus carried on through the whole world, how long, Lord, shall they be
unpunished? for they will never cease.” We now see the purport of the
Prophet’s complaint; but we shall find in the next lecture how he recovers
himself.
PRAYER
Grant, Almighty God, that as it cannot be but that, owing to the
infirmity of our flesh, we must be shaken and tossed here and there
by the many turbulent commotions of this world, — O grant, that
our faith may be sustained by this support — that thou art the
governor of the world, and that men were not only once created by
thee, but are also preserved by thy hand, and that thou art also a
just judge, so that we may duly restrain ourselves; and though we
must often have to bear many insults, let us yet never fail, until our
faith shall become victorious over all trials, and until we, having
passed through continued succession of contests, shall at length
reach that celestial rest, which Christ thy Son has obtained for us.
Amen.
CHAPTER 2
LECTURE ONE HUNDRED AND NINTH
<350201>HABAKKUK 2:1
1. 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.
1. Super speculam meam stabo,
et statuam me super arcem, et
speculabor ad videndum quid
loquatur mecum, et quid
respondeam ad increpationem
meam.
We have seen in the first chapter <350102>Habakkuk 1:2-3 that the Prophet
said in the name of all the faithful. It was indeed a hard struggle, when all
things were in a perplexed state and no outlet appeared. The faithful might
have thought that all things happened by chance, that there was no divine
providence; and even the Prophet uttered complaints of this kind. He now
begins to recover himself from his perplexities; and he ever speaks in the
person of the godly, or of the whole Church. For what is done by some
interpreters, who confine what is said to the prophetic office, I do not
approve; and it may be easy from the contempt to learn, that the Prophet
does not speak according to his private feeling, but that he represents the
feelings of all the godly. So then we ought to collect this verse with the
complaints, which we have before noticed; for the Prophet, finding himself
sinking, and as it were overwhelmed in the deepest abyss, raises himself up
above the judgement and reason of men, and comes nearer to God, that he
might see from on high the things which take place on earth, and not judge
according to the understanding of his own flesh, but by the light of the
Holy Spirit. For the tower of which he speaks is patience arising from
hope. If indeed we would struggle perseveringly to the last, and at length
obtain the victory over all trials and conflicts, we must rise above the
world.
Some understand by tower and citadel the Word of God: and this may in
some measure be allowed, though not in every respect suitable. If we more
fully weigh the reason for the metaphor, we shall be at no loss to know
that the tower is the recess of the mind, where we withdraw ourselves
from the world; for we find how disposed we are all to entertain distrust.
When, therefore, we follow our own inclination, various temptations
immediately lay hold on us; nor can we even for a moment exercise hope in
God: and many things are also suggested to us, which take away and
deprive us of all confidence: we become also involved in variety of
thoughts, for when Satan finds men wandering in their imaginations and
blending many things together, he so entangles them that they cannot by
any means come nigh to God. If then we would cherish faith in our hearts,
we must rise above all these difficulties and hindrances. And the Prophet
by tower means this, that he extricated himself from the thoughts of the
flesh; for there would have been no end nor termination to his doubts, had
he tried to form a judgement according to his own understanding; I will
stand, he says, on my tower, f19 I and I will set myself on the citadel. In
short, the sentence carries this meaning — that the Prophet renounced the
judgement of men, and broke through all those snares by which Satan
entangles us and prevents us to rise above the earth.
He then adds, I will watch to see what he may say to me, that is, I will be
there vigilant; for by watching he means vigilance and waiting, as though he
had said, “Though no hope should soon appear, I shall not despond; nor
shall I forsake my station; but I shall remain constantly in that tower, to
which I wish now to ascend: I will watch then to see what he may say to
me.” The reference is evidently to God; for the opinion of those is not
probable, who apply this “saying” to the ministers of Satan. For the
Prophet says first, ‘I will see what he may say to me,’ and then he adds,
‘and what I shall answer.’ They who explain the words ‘what he may say,’
as referring to the wicked who might oppose him for the purpose of
shaking his faith, overlook the words of the Prophet, for he speaks here in
the singular number; and as there is no name expressed, the Prophet no
doubt meant God. But were the words capable of admitting this
explanation, yet the very drift of the argument shows, that the passage has
the meaning which I have attached to it. For how could the faithful answer
the calumnies by which their faith was assailed, when the profane
opprobriously mocked and derided them — how could they satisfactorily
disprove such blasphemies, did they not first attend to what God might
say to them? For we cannot confute the devil and his ministers, except we
be instructed by the word of God. We hence see that the Prophet observes
the best order in what he states, when he says in the first place, ‘I will see
what God may say to me;’ and in the second place, ‘I shall then be taught
to answer to my chiding;’ that is, “If the wicked deride my faith, I shall be
able boldly to confute them; for the Lord will suggest to me such things as
may enable me to give a full answer.” We now perceive the simple and real
meaning of this verse. It remains for us to accommodate the doctrine to our
own use.
It must be first observed, that there is no remedy, when such trials as those
mentioned by the Prophet in the first chapter <350104>Habakkuk 1:4-17
meet us, except we learn to raise up our minds above the world. For if we
contend with Satan, according to our own view of things, he will a hundred
times overwhelm us, and we can never be able to resist him. Let us
therefore know, that here is shown to us the right way of fighting with
him, when our minds are agitated with unbelief, when doubts respecting
God’s providence creep in, when things are so confused in this world as to
involve us in darkness, so that no light appears: we must bid adieu to our
own reason; for all our thoughts are nothing worth, when we seek,
according to our own reason, to form a judgement. Until then the faithful
ascend to their tower and stand in their citadel, of which the Prophet here
speaks, their temptations will drive them here and there, and sink them as
it were in a bottomless gulf. But that we may more fully understand the
meaning, we must know, that there is here an implied contrast between the
tower and the citadel, which the Prophet mentions, and a station on earth.
As long then as we judge according to our own perceptions, we walk on
the earth; and while we do so, many clouds arise, and Satan scatters ashes
in our eyes, and wholly darkens our judgement, and thus it happens, that
we lie down altogether confounded. It is hence wholly necessary, as we
have before said, that we should tread our reason under foot, and come nigh
to God himself.
We have said, that the tower is the recess of the mind; but how can we
ascend to it? even by following the word of the Lord. For we creep on the
earth; nay, we find that our flesh ever draws us downward: except then the
truth from above becomes to us as it were wings, or a ladder, or a vehicle,
we cannot rise up one foot; but, on the contrary, we shall seek refuges on
the earth rather than ascend into heaven. But let the word of God become
our ladder, or our vehicle, or our wings, and, however difficult the ascent
may be, we shall yet be able to fly upward, provided God’s word be
allowed to have its own authority. We hence see how unsuitable is the
view of those interpreters, who think that the tower and the citadel is the
word of God; for it is by God’s word, as I have already said, that we are
raised up to this citadel, that is, to the safeguard of hope; where we may
remain safe and secure while looking down from this eminence on those
things which disturb us and darken all our senses as long as we lie on the
earth. This is one thing.
Then the repetition is not without its use; for the Prophet says, On my
tower will I stand, on the citadel will I set myself. He does not repeat in
other words the same thing, because it is obscure; but in order to remind
the faithful, that though they are inclined to sloth, they must yet strive to
extricate themselves. And we soon find how slothful we become, except
each of us stirs up himself. For when any perplexity takes hold on our
minds, we soon succumb to despair. This, then, is the reason why the
Prophet, after having spoken of the tower, again mentions the citadel.
But when he says, I will watch to see, he refers to perseverance; for it is
not enough to open our eyes once, and by one look to observe what
happens to us; but it is necessary to continue our attention. This constant
attention is, then, what the Prophet means by watching; for we are not so
clear-sighted as immediately to comprehend what is useful to be known.
And then, though we may once see what is necessary, yet a new
temptation can obliterate that view. It thus happens, that all our
observations become evanescent, except we continue to watch, that is,
except we persevere in our attention, so that we may ever return to God,
whenever the devil raises new storms, and whenever he darkens the
heavens with clouds to prevent us to see God. We hence see how
emphatical is what the Prophet says here, I will watch to see. The Prophet
evidently compares the faithful to watchmen, who, though they hear
nothing, yet do not sleep; and if they hear any noise once or twice, they do
not immediately sound an alarm, but wait and attend. As, then, they who
keep watch ought to remain quiet, that they may not disturb others, and
that they may duly perform their office; so it behaves the faithful to be
also tranquil and quiet, and wait patiently for God during times of
perplexity and confusion.
Let us now inquire what is the purpose of this watching: I will watch to
see, he says, what he may say to me. There seems to be an impropriety in
the expression; for we do not properly see what is said. But the Prophet
connects together here two metaphors. To speak strictly correct, he ought
to have said, “I will continue attentive to hear what he may say;” but he
says, I will watch to see what he may say. The metaphor is found correctly
used in <198508>Psalm 85:8,
“I will hear what God may say; for he will speak peace to his people.”
There also it is a metaphor, for the Prophet speaks not of natural hearing:
“I will hear what God may speak,” what does that hearing mean? It means
this, “I will quietly wait until God shows his favor, which is now hid; for
he will speak peace to his people;” that is, the Lord will never forget his
own Church. But the Prophet, as I have said, joins together here two
metaphors; for to speak, or to say, means no other thing than that God
testifies to our hearts, that though the reason for his purpose does not
immediately appear to us, yet all things are wisely ruled, and that nothing
is better than to submit to his will. But when he says, “I will see, and I will
watch what he may say,” the metaphor seems incongruous, and yet there
appears a reason for it; for the Prophet intended to remind us, that we
ought to employ all our senses for this end, — to be wholly attentive to
God’s word. For though one may be resolved to hear God, we yet find that
many temptations immediately distract us. It is not then enough to become
teachable, and to apply our ears to hear his voice, except also our eyes be
connected with them, so that we may be altogether attentive.
We hence see the object of the Prophet; for he meant to express the
greatest attention, as though he had said, that the faithful would ever
wander in their thoughts, except they carefully concentrated both their
eyes and their ears, and all their senses, on God, and continually restrained
themselves, lest vagrant speculations or imaginations should lead them
astray. And further, the Prophet teaches us, that we ought to have such
reverence for God’s word as to deem it sufficient for us to hear his voice.
Let this, then, be our understanding, to obey God speaking to us, and
reverently to embrace his word, so that he may deliver us from all troubles,
and also keep our minds in peace and tranquillity.
God’s speaking, then, is opposed to all the obstreperous clamours of
Satan, which he never ceases to sound in our ears. For as soon as any
temptation takes place, Satan suggests many things to us, and those of
various kinds: — “What will you do? what advice will you take? see
whether God is propitious to you from whom you expect help. How can
you dare to trust that God will assist you? How can he extricate you?
What will be the issue?” As Satan then disturbs us in various ways, the
Prophet shows that the word of God alone is sufficient for us all, then,
who indulge themselves in their own counsels, deserve to be forsaken by
God, and to be left by him to be driven up and down, and here and there,
by Satan; for the only unfailing security for the faithful is to acquiesce in
God’s word.
But this appears still more clear from what is expressed at the close of the
verse, when the Prophet adds, and what I may answer to the reproof given
me; for he shows that he would be furnished with the best weapons to
sustain and repel all assaults, provided he patiently attended to God
speaking to him, and fully embraced his word: “Then,” he says, “I shall
have what I may answer to all reproofs, when the Lord shall speak to me”.
By “reproofs,” he means not only the blasphemies by which the wicked
shake his faith, but also all those turbulent feelings by which Satan secretly
labors to subvert his faith. For not only the ungodly deride us and mock at
our simplicity, as though we presumptuously and foolishly trusted in
God, and were thus over-credulous; but we also reprove ourselves
inwardly, and disturb ourselves by various internal contentions; for
whatever comes to our mind that is in opposition to God’s word, is
properly a chiding or a reproof, as it is the same thing as if one accused
himself, as though he had not found God to be faithful. We now, then see
that the word “reproof” extends farther than to those outward blasphemies
by which the unbelieving are wont to assail the children of God; for, as we
have already said, though no one attempted to try our faith, yet every one
is a tempter to himself; for the devil never ceases to agitate our minds.
When, therefore, the Prophet says, what I may answer to reproof, he
means, that he would be sufficiently fortified against all the assaults of
Satan, both secret and external, when he heard what God might say to him.
We may also gather from the whole verse, that we can form no judgement
of God’s providence, except by the light of celestial truth. It is hence no
wonder that many fall away under trials, yea, almost the whole world; for
few there are who ascend into the citadel of which the Prophet speaks, and
who are willing to hear God speaking to them. Hence, presumption and
arrogance blind the minds of men, so that they either speak evil of God
who addresses them, or accuse fortune, or maintain that there is nothing
certain: thus they murmur within themselves, and arrogate to themselves
more than they ought, and never submit to God’s word. Let us proceed, -
<350202>HABAKKUK 2:2, 3
2. And the LORD answered me,
and said, Write the vision, and
make it plain upon tables, that he
may run that readeth it.
2. Et respondit mihi Jehova et
dixit, Scribe visionem, et explana
super tabulas, ut currat legens in
ea:
3. 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.
3. Quia adhue visio ad tempus
statutum, et loquetur ad finem,
et non mentietur; si moram
fecerit, expecta eam; quia
veniendo veniet, et non tardabit.
The Prophet now shows by his own example that there is no fear but that
God will give help in time, provided we bring our minds to a state of
spiritual tranquillity, and constantly look up to him: for the event which
the Prophet relates, proves that there is no danger that God will frustrate
their hope and patience, who lift up their minds to heaven, and continue
steadily in that attitude. Answer me, he says, did Jehovah, and said. There
is no doubt but that the Prophet accommodates here his own example to
the common instruction of the whole Church. Hence, by testifying that an
answer was given him by God, he intimates that we ought to entertain a
cheerful hope, that the Lord, when he finds us stationed in our watchtower,
will in due season convey to us the consolation which he sees we
need.
But he afterwards comes to the discharge of his prophetic office; for he
was bid to write the vision on tables, and to write it in large letters, that it
might be read, and that any one, passing by quickly, might be able by one
glance to see what was written: and by this second part he shows still
more clearly that he treated of a common truth, which belonged to the
whole body of the Church; for it was not for his own sake that he was bid
to write, but for the edification of all.
Write, then, the vision, and make it plain; for rab, bar properly means, to
declare plainly. f21 Unfold it then, he says, on tables, that he may run who
reads it; that is, that the writing may not cause the readers to stop. Write it
in large characters, that any one, in running by, may see what is written.
Then he adds, for the vision shall be for an appointed time.
This is a remarkable passage; for we are taught here that we are not to deal
with God in too limited a manner, but room must be given for hope; for the
Lord does not immediately execute what he declares by his mouth; but his
purpose is to prove our patience, and the obedience of our faith. Hence he
says, the vision, is for a time, and a fixed time: for d[wm, muod means a
time which has been determined by agreement. But as it is God who fore
appoints the time, the constituted time, of which the Prophet speaks,
depends on his will and power. The vision, then, shall be for a time. He
reproves here that immoderate ardor which takes hold on us, when we are
anxious that God should immediately accomplish what he promises. The
Prophet then shows that God so speaks as to be at liberty to defer the
execution of his promise until it seems good to him.
At the end, he says, it will speak. f22 In a word, the Prophet intimates, that
honor is to be given to God’s word, that we ought to be fully persuaded
that God speaks what is true, and be so satisfied with his promises as
though what is promised were really possessed by us. At the end, then, it
will speak and it will not lie. f23 Here the Prophet means, that fulfillment
would take place, so that experience would at length prove, that God had
not spoken in vain, nor for the sake of deceiving; but yet that there was
need of patience; for, as it has been said, God intends not to indulge our
fervid and importunate desires by an immediate fulfillment, but his design
is to hold us in suspense. And this is the true sacrifice of praise, when we
restrain ourselves, and remain firm in the persuasion that God cannot
deceive nor lie, though he may seem for a time to trifle with us. It will not,
then, lie.
He afterwards adds, If it will delay, wait for it. He again expresses still more
clearly the true character of faith, that it does not break forth immediately
into complaints, when God connives at things, when he suffers us to be
oppressed by the wicked, when he does not immediately succor us; in a
word, when he does not without delay fulfill what he has promised in his
word. If, then, it delays, wait for it. He again repeats the same thing, coming
it will come; that is, however it may be, God, who is not only true, but
truth itself, will accomplish his own promises. The fulfillment, then, of the
promise will take place in due time.
But we must notice the contrariety, If it will delay, it will come, it will not
delay. The two clauses seem to be contrary the one to the other. But delay,
mentioned first, has a reference to our haste. It is a common proverb,
“Even quickness is delay to desire.” We indeed make such haste in all our
desires, that the Lord, when he delays one moment, seems to be too slow.
Thus it may come easily to our mind to expostulate with him on the
ground of slowness. God, then, is said on this account to delay in his
promises; and his promises also as to their accomplishment may be said to
be delayed. But if we have regard to the counsel of God, there is never any
delay; for he knows all the points of time, and in slowness itself he always
hastens, however this may be not comprehended by the flesh. We now,
then, apprehend what the Prophet means. f24
He is now bidden to write the vision, and to explain it on tables. Many
confine this to the coming of Christ; but I rather think that the Prophet
ascribes the name of vision to the doctrine or admonition, which he
immediately subjoins. It is indeed true, that the faithful under the law could
not have cherished hope in God without having their eyes and their minds
directed to Christ: but it is one thing to take a passage in a restricted sense
as applying to Christ himself, and another thing to set forth those
promises which refer to the preservation of the Church. As far then as the
promises of God in Christ are yea and amen, no vision could have been
given to the Fathers, which could have raised their minds, and supported
them in the hope of salvation, without Christ having been brought before
them. But the Prophet here intimates generally, that a command was given
to him to supply the hearts of the godly with this support, that they were,
as we shall hereafter more clearly see, to wait for God. The vision, then, is
nothing else than an admonition, which will be found in the next and the
following verses.
He uses two words, to write and to explain; which some pervert rather
than rightly distinguish: for as the Prophets were wont to write, and also
to set forth the summaries or the heads of their discourses, they think that
it was a command to Habakkuk to write, that he might leave on record to
posterity what he had said; and then to publish what he taught as an edict,
that it might be seen by the people passing by, not only for a day or for a
few days. But I do not think that the Prophet speaks with so much
refinement: I therefore consider that to write and to explain on tables mean
the same thing. And what is added, that he may run who reads it, is to be
understood as I have already explained it; for God intended to set forth this
declaration as memorable and worthy of special notice. It was not usual
with the Prophets to write in long and large characters; but the Prophet
mentions here something peculiar, because the declaration was worthy of
being especially observed. What is similar to this is said in <230801>Isaiah
8:1, ‘Write on at table with a man’s pen.’ By a man’s pen is to be
understood common writing, such as is comprehended by the rudest and
the most ignorant. To the same purpose is what God bids here his servant
Habakkuk to do. Write, he says how? Not as Prophecies are wont to be
written, for the Prophets set before the people the heads of their
discourses; but write, he says, so that he who runs may read, and that
though he may be inattentive, he may yet see what is written; for the table
itself will plainly show what it contains.
We now see that the Prophet commends, by a peculiar eulogy, what he
immediately subjoins. Hence this passage ought to awaken all our powers,
as God himself testifies that he announces what is worthy of being
remembered: for he speaks not of a common truth; but his purpose was to
reveal something great and unusually excellent; as he bids it, as I have
already said, to be written in large characters, so that those who run might
read it.
And by saying that the vision is yet for a time, he shows, as I have briefly
explained, what great reverence is due to heavenly truth. For to wish God
to conform to our rule is extremely preposterous and unreasonable: and
there is no place for faith, if we expect God to fulfill immediately what he
promises. It is hence the trial of faith to acquiesce in God’s word, when its
accomplishment does in no way appear. As then the Prophet teaches us,
that the vision is yet for a time, he reminds us that we have no faith, except
we are satisfied with God’s word alone, and suspend our desires until the
seasonable time comes, that which God himself has appointed. The vision,
then, yet shall be. But we are inclined to reduce, as it were, to nothing the
power of God, except he accomplishes what he has said: “Yet, yet,” says
the Prophet, “the vision shall be;” that is, “Though God does not stretch
forth his hand, still let what he has spoken be sufficient for you: let then
the vision itself be enough for you; let it be deemed worthy of credit, so
that the word of God may on its own account be believed; and let it not be
tried according to the common rule; for men charge God with falsehood,
except he immediately yields to their desires. Let then the vision itself be
counted sufficiently solid and firm, until the suitable time shall come.” And
the word d[wm, muod, ought to be noticed; for the Prophet does not speak
simply of time, but, as I have already said, he points out a certain and a
preordained time. When men make an agreement, they on both sides fix the
day: but it would be the highest presumption in us to require that God
should appoint the day according to our will. It belongs, then, to him to
appoint the times, and so to govern all things, that we may approve of
whatever he does.
He afterwards says, And it will speak at the end, and it will not lie. The
same is the import of the expression, it will speak at the end; that is, men
are very perverse, if they wish God to close his mouth, and if they wish to
deny faith to his word, except he instantly fulfill what he speaks. It will
then speak; that is, let this liberty of speaking be allowed to God. And
there is always an implied contrast between the voice of God and its
accomplishment; for we are to acquiesce in God’s word, though he may
conceal his hand: though he may afford no proof of his power, yet the
Prophet commands this honor to be given to his word. The vision, then,
will speak at the end.
He now expresses more clearly what he had before said of the preordained
time; and thus he meets the objections which Satan is wont to suggest to
us: “How long will that time be delayed? Thou indeed namest it as the
preordained time; but when will that day come?” “The Lord,” he says,
“will speak at the end;” that is, “Though the Lord protracts time, and
though day after day we seem to live on vain promises, yet let God speak,
that is, let him have this honor from you, and be ye persuaded that he is
true, that he cannot disappoint you; and in the meantime wait for his
power; wait, so that ye may yet remain quiet, resting on his word, and let
all your thoughts be confined within this stronghold — that it is enough
that God has spoken. The rest we shall defer until to-morrow.
PRAYER
Grant, Almighty God, that as thou sees us laboring under so much
weakness, yea, with our minds so blinded that our faith falters at
the smallest perplexities, and almost fails altogether, — O grant
that by the power of thy Spirit we may be raised up above this
world, and learn more and more to renounce our own counsels, and
so to come to thee, that we may stand fixed in our watch tower,
ever hoping, through thy power, for whatever thou hast promised
to us, though thou shouldst not immediately make it manifest to us
that thou hast faithfully spoken; and may we thus give full proof
of our faith and patience, and proceed in the course of our warfare,
until at length we ascend, above all watch towers, into that blessed
rest, where we shall no more watch with an attentive mind, but see,
face to face, in thine image, whatever can be wished, and whatever
is needful for our perfect happiness, through Christ our Lord.
Amen.
LECTURE ONE HUNDRED AND TENTH
THE Prophet taught us yesterday, that we ought to allow God his right of
speaking to us, and of sustaining us by his own word, until the ripe time
shall come, when he shall really fulfill what he has promised. Then an
exhortation follows, added at the close of the verse — that we are to
exercise patience; and the Apostle also, referring to this passage in
<581038>Hebrews 10:38, makes a similar application. He indeed quotes what
we shall find in the next verse, ‘The just by his faith shall live;’ but he had
in view the whole context; and at the same time he reminds us of the
Prophet’s object here in exalting the authority of God’s word. The
exhortation, then, is briefly this — that though God may keep us in
suspense, we yet ought not to cast away hope, for he knows when it is
expedient for us that he should stretch forth his hand. And as there are two
clauses, as I said yesterday, which seem at first sight to be inconsistent the
one with the other, the Prophet very fitly joins them together, and
considers them to be in perfect harmony; for though God may appear to
delay, yet he is not slower than what is necessary and expedient. Let us
then be fully persuaded that there is in God prudence and wisdom enough
to assist us as soon as it may be needful. The Prophet now reminds us that
it is no wonder if God seems to us to delay, for we are too hasty in our
desires. Let therefore this fervor be restrained, so that we may subject our
feelings to the providence and purpose of God. Let us now proceed —
<350204>HABAKKUK 2:4
4. Behold, his soul which is lifted
up is not upright in him: but the
just shall live by his faith.
4. Ecce exaltatio, (vel, qui se
munit, ut alii vertunt, ) non recta
est anima ejus in ipso: justus
autem in fide sua vivet.
This verse stands connected with the last, for the Prophet means to show
that nothing is better than to rely on God’s word, how much soever may
various temptations assault our souls. We hence see that nothing new is
said here, hut that the former doctrine is confirmed — that our salvation is
rendered safe and certain through God’s promise alone, and that therefore
we ought not to seek any other haven, where we might securely sustain all
the onsets of Satan and of the world. But he sets the two clauses the one
opposed to the other: every man who would fortify himself would ever be
subject to various changes, and never attain a quiet mind; then comes the
other clause — that man cannot otherwise obtain rest than by faith.
But the former part is variously explained. Some interpreters think the
word hlp[, ophle, to be a noun, and render it elevation, which is not
unsuitable; and indeed I hesitate not to regard this as its real meaning, for
the Hebrews call a citadel lpw[, ouphel, rightly deriving it from lp[,
ophle, to ascend. What some others maintain, that it signifies to strengthen,
is not well founded. Some again give this explanation — that the
unbelieving seek a stronghold for themselves, that they may fortify
themselves; and this makes but little difference as to the thing itself. But
interpreters vary, and differ as to the meaning of the sentence; for some
substitute the predicate for the subject, and the subject for the predicate,
and elicit this meaning from the Prophet’s words — “Every one whose
mind is not at ease seeks a fortress, where he may safely rest and
strengthens himself;” and others give this view — “He who is proud, or
who thinks himself well fortified, shall ever be of an unquiet mind.” And
this latter meaning is what I approve, only that I retain the import of the
word hlp[, ophle, as though it was said — “where there is an elation of
mind there is no tranquillity.”
Let us see first what their view is who give the other explanation. They
say that the unbelieving, being obstinate and perverted in their minds, ever
seek where they may be in safety, for they are full of suspicions, and
having no regard to God they resort to the world for those remedies, by
which they may escape evils and dangers. This is their view. But the
Prophet, as I have already said, does here, on the contrary, denounce
punishment on the unbelieving, as though he had said — “This reward,
which they have deserved, shall be repaid to them — that they shall
always torment themselves.” The contrast will thus be more obvious; and
when we say that God punishes the unbelieving, when he suffers them to
be driven here and there, and also harasses their minds with various
tormenting thoughts, a more fruitful doctrine is elicited. When therefore the
Prophet says that there is no calmness of mind possessed by those who
deem themselves well fortified, he intimates that they are their own
executioners, for they seek for themselves many troubles, many sorrows,
many anxieties, and contrive and mingle together many designs and
purposes; now they think of one thing, then they turn to another; for the
Hebrews say that the soul is made right when we acquiesce in a thing and
continue in a tranquil state of mind; but when confused thoughts distract
us, then they say that our soul is not right in us. We now perceive the real
meaning of the Prophet.
Behold, he says: by this demonstrative particle he intimates that what he
teaches us may be clearly seen if we attend to daily events. The meaning
then is, that a proof of this fact exists evidently in the common life of men
— that he who fortifies himself, and is also elated with self confidence,
never finds a tranquil haven, for some new suspicion or fear ever disturbs
his mind. Hence it comes that the soul entangles itself in various cares and
anxieties. This is the reward, as I have said, which is allotted by God’s just
judgement to the unbelieving; for God, as he testifies by Isaiah, offers to us
rest; and they who reject this invaluable benefit, freely offered to them by
God, deserve that they should not only be tormented in one way, but be
also harassed by endless agitations, and that they should also vex and
torment themselves. It is indeed true that he who is fortified may also
acquiesce in God’s word; but the word hlp[, ophle, refers to the state of
the mind. Whosoever, then, swells with vain confidence, when he finds
that he has many auxiliaries according to the flesh, shall ever be agitated,
and will at length find that there is nowhere rest, except the mind recumbs
on God’s grace alone. We now understand the import of this clause. f25
It follows, but the just shall live by his faith. The Prophet, I have no doubt,
does here place faith in opposition to all those defences by which men so
blind themselves as to neglect God, and to seek no aid from him. As men
therefore rely on what the earth affords, depending on their fallacious
supports, the Prophet here ascribes life to faith. But faith, as it is well
known, and as we shall presently show more at large, depends on God
alone. That we may then live by faith, the Prophet intimates that we must
willingly give up all those defences which are wont to disappoint us. He
then who finds that he is deprived of all protections, will live by his faith,
provided he seeks in God alone what he wants, and leaving the world, fixes
his mind on heaven.
As tgwma, amunat, is in Hebrew truth, so some regard it as meaning
integrity; as though the Prophet had said, that the just man has more safety
in his faithfulness and pure conscience, than there is to the children of this
world in all those munitions in which they glory. But in this case they
frigidly extenuate the Prophet’s declaration; for they understand not what
that righteousness of faith is from which our salvation proceeds. It is
indeed certain that the Prophet understands by the word tgwma, amunat,
that faith which strips us of all arrogance, and leads us naked and needy to
God, that we may seek salvation from him alone, which would otherwise
be far removed from us.
Now many confine the first part to Nebuchadnezzar, but this is not
suitable. The Prophet indeed speaks to the end of the chapter of Babylon
and its ruin; but here he makes a distinction between the children of God,
who cast all their cares on him, and the unbelieving, who cannot go forth
beyond the world, where they seek to be made secure, and gather hence
their defences in which they confide. And this is especially worthy of
being observed, for it helps us much to understand the meaning of the
Prophet; if this part — “Behold the proud, his soul is not right in him,” be
applied to Nebuchadnezzar, the other part will lose much of its import;
but if we consider that the Prophet, as it were, in these two tablets, shows
what it is to glory in our own powers or in earthly aids, then what it is to
repose on God alone will appear much more clear, and this truth will with
more force penetrate into our minds; for we know how much such
comparisons illustrate a subject which would be otherwise obscure or less
evident. For if the Prophet had only declared that our faith is the cause of
life and salvation, it might indeed be understood; but as we are disposed to
entertain worldly hopes, the former truth would not have been sufficient to
correct this evil, and to free our minds from all vain confidence. But when
he affirms that all the unbelieving are deceived, while they fortify or elate
themselves, be cause God will ever confound them, and that though no one
disturbs them outwardly, they will yet be their own tormentors, as they
have nothing that is right, nothing that is certain; when therefore all this is
said to us, it is as though God drew us forcibly to himself, while seeing us
deluded by the allurements of Satan, and seeing us too inclined to be taken
with deceptions, which would at length lead us to destruction.
We now, then, perceive why Habakkuk has put these two things in
opposition the one to the other — that the defences of this world are not
only evanescent, but also bring always with them many tormenting fears
— and then, that the just lives by his faith. And hence also is found a
confirmation of what I have already touched upon, that faith is not to be
taken here for man’s integrity, but for that faith which sets man before
God emptied of all good things, so that he seeks what he needs from his
gratuitous goodness: for all the unbelieving try to fortify themselves; and
thus they strengthen themselves, thinking that anything in which they
trust is sufficient for them. But what does the just do? He brings nothing
before God except faith: then he brings nothing of his own, because faith
borrows, as it were, through favor, what is not in man’s possession. He,
then, who lives by faith, has no life in himself; but because he wants it, he
flies for it to God alone. The Prophet also puts the verb in the future tense,
in order to show the perpetuity of this life: for the unbelieving glory in a
shadowy life; but the Lord will at last discover their folly, and they
themselves shall really know that they have been deceived. But as God
never disappoints the hope of his people, the Prophet promises here a
perpetual life to the faithful.
Let us now come to Paul, who has applied the Prophet’s testimony for the
purpose of teaching us that salvation is not by works, but by the mercy of
God alone, and therefore by faith. Paul seems to have misapplied the
Prophet’s words, and to have used them beyond what they import; for the
Prophet speaks here of the state of the present life, and he has not
previously spoken of the celestial life, but exhorted, as we have seen, the
faithful to patience, and at the same time testified that God would be their
deliverer; and now he adds, the just shall live by faith, though he may be
destitute of all help, and though he may be exposed to all the assaults of
fortune, and of the wicked, and of the devil. What has this to do, some one
may say, with the eternal salvation of the soul? It seems, then, that Paul
has with too much refinement introduced this testimony into his
discussion respecting gratuitous justification by faith. But this principle
ought ever to be remembered — that whatever benefits the Lord confers on
the faithful in this life, are intended to confirm them in the hope of the
eternal inheritance; for however liberally God may deal with us, our
condition would yet be indeed miserable, were our hope confined to this
earthly life. As God then would raise up our minds to the hopes of eternal
salvation whenever he aids us in this world, and declares himself to be our
Father; hence, when the Prophet says that the faithful shall live, he
certainly does not confine this life to so narrow limits, that God will only
defend us for a day or two, or for a few years; but he proceeds much
farther, and says, that we shall be made really and truly happy; for though
this whole world may perish or be exposed to various changes, yet the
faithful shall continue in permanent and real safety. Hence, when
Habakkuk promises life in future to the faithful, he no doubt overleaps the
boundaries of this world, and sets before the faithful a better life than that
which they have here, which is accompanied with many sorrows, and
proves itself by its shortness to be unworthy of being much desired.
We now perceive that Paul wisely and suitably accommodates to his
subject the Prophet’s words — that the just lives by faith; for there is no
salvation for the soul except through God’s mercy.
Quoting this place in <450117>Romans 1:17, he says that the righteousness
of God is in the gospel revealed from faith to faith, and then adds,
“As it is written, The just shall live by faith.”
Paul very rightly connects these things together that righteousness is made
known in the Gospel — and that it comes to us by faith only; for he there
contends that men cannot obtain righteousness by the law, or by the works
of the law; it follows that it is revealed in the Gospel alone: how does he
prove this? By the testimony of the Prophet Habakkuk —
“If by faith the just lives, then he is just by faith; if he is just by
faith, then he is not so by the works of the law.”
And Paul assumes this principle, to which I have before referred — that
men are emptied of all works, when they produce their faith before God:
for as long as man possesses anything of his own, he does not please God
by faith alone, but also by his own worthiness.
If then faith alone obtains grace, the law must necessarily be relinquished,
as the apostle also explains more clearly in the third chapter of the Epistle
to the Galatians <480311>Galatians 3:11:
‘That righteousness,’ he says, ‘is not by the works of the law, is
evident; for it is written, The just shall live by faith, and the law is
not of faith.’
Paul assumes that these, even faith and law, are contrary, the one to the
other; contrary as to the work of justifying. The law indeed agrees with the
gospel; nay, it contains in itself the gospel. And Paul has solved this
question in the first chapter of the Epistle to the Romans, <450101>Romans
1:1-32 by saying, that the law cannot assist us to attain righteousness, but
that it is offered to us in the gospel, and that it receives a testimony from
the law and the Prophets. Though then there is a complete concord
between the law and the gospel, as God, who is not inconsistent with
himself, is the author of both; yet as to justification, the law accords not
with the gospel, any more than light with darkness: for the law promises
life to those who serve God; and the promise is conditional, dependent on
the merits of works. The gospel also does indeed promise righteousness
under condition; but it has no respect to the merits of works. What then? It
is only this, that they who are condemned and lost are to embrace the favor
offered to them in Christ.
We now then see how, by the testimony of our Prophet, Paul rightly
confirms his own doctrine, that eternal salvation is to be attained by faith
only; for we are destitute of all merits by works, and are constrained to
stand naked and needy before God; and then the Lord justifies us freely.
But that this may be more evident, let us first consider why men must
come altogether naked before God; for were there any worthiness in them,
the Lord would by no means deprive them of such an honor. Why then
does the Lord justify us freely, except that he may thereby appear just?
He has indeed no need of this glory, as though he could not himself be
glorified except by doing wrong to men. But we obtain righteousness by
faith alone for this reason, because God finds nothing in us which he can
approve, or what may avail to obtain righteousness. Since it is so, we then
see that to be true which the Holy Spirit everywhere declares respecting
the character of men. Men indeed glory in a foolish conceit as to their own
righteousness: but all philosophic virtues, as they call them, which men
think they possess through free-will, are mere fumes; nay, they are the
delusions of the devil, by which he bewitches the minds of men, so that
they come not to God, but, on the contrary, precipitate themselves into
the lowest deep, where they seek to exalt themselves beyond measure.
However this may be, let us be fully convinced, that in man there is not
even a particle either of rectitude or of righteousness; and that whatever
men may try to do of themselves, is an abomination before God. This is
one thing.
Now after God has stretched forth his hand to his elect, it is still necessary
that they should confess their own want and nakedness, as to justification;
for though they have been regenerated by the Spirit of God, yet in many
things they are deficient, and thus in innumerable ways they become
exposed to eternal death in the sight of God; so that they have in
themselves no righteousness. The Papists differ from us in the first place,
imagining as they do, that there are certain preparations necessary; for that
false notion about free-will cannot be eradicated from their hearts. As then
they will have man to be endued with free- will, they always connect with
it some power, as though they could obtain grace by their own doings.
They indeed confess that man of himself can do nothing, except by the
helping grace of God; but in the meantime they blend, as I have said, their
own fictitious preparations. Others confess, that until God anticipates us
by his grace, there is no power whatever in free-will; but afterwards they
suppose that free-will concurs with God’s grace, as it would be by itself
inefficient, except received by our consent. Thus they always reserve for
men some worthiness; but a greater difference exists as to the second
subject: for after we have been regenerated through God’s grace, the
Papists imagine that we are justified by the merits of works. They confess,
that until God anticipates us by his grace, we are condemned and cannot
attain salvation except through the assisting grace of God; but as soon as
God works in us, we are then, they say, able to attain righteousness by our
own works.
But we object and say, that the faithful, after having been regenerated by
the Spirit of God, do not fulfill the law: they allow this to be true, but say
that they might if they would, for that God has commanded nothing which
is above what men are capable of doing. And this also is a most pernicious
error. They are at the same time forced to confess, that experience itself
teaches us that no man is wholly free from sin: then some guilt always
remains. But they say, that if we kept half the law, we could obtain
righteousness by that half. Hence, if one by adultery offended God and
thus becomes exposed to eternal death, and yet abstains from theft, he is
just, they say, because he is no thief. He is an adulterer, it is true; but he is
yet just in part, because he keeps a part of the law; and they call this
partial righteousness. But God has not promised salvation to men, except
they fully and really fulfill whatever he has commanded in his law. For it is
not said, “He that fulfill a part of the law shall live;” but he who shall do
these things shall live in them. Moses does not point out two or three
commandments, but includes the whole law (<031805>Leviticus 18:5.) There
is also a declaration made by James,
‘He who has forbidden to commit adultery, has also forbidden to
steal: whosoever then transgresses the law in one particular, is a
transgressor of the whole law’ (<590208>James 2:8,11):
he is then excluded from any hope of righteousness. We hence see that the
papists are most grossly mistaken, who imagine, that men, when they keep
the law only in part, are just.
Were there indeed any one found who strictly kept God’s law, he could
not be counted just, except by virtue of a promise. And here also the
Papists stumble, and are at the same time inconsistent with themselves; for
they confess that merits do not obtain righteousness for men by their own
intrinsic worth, but only by the covenant of the law. But as soon as they
have said this, they immediately forget themselves, and say what is
contrary, like men carried away by passion. Were then the Papists to join
together these two things — that there is no righteousness except by
covenant, and that there is a partial righteousness they would see that they
are inconsistent: for where is this partial righteousness? If we are not
righteous except according to the covenant of the law, then we are not
righteous except through a full and perfect observance of the law. This is
certain.
They go astray still more grievously as to the remission of sins; for as it is
well known, they obtrude their own satisfactions, and thus seek to expiate
the sins of men by their own merits, as though the sacrifice of Christ was
not sufficient for that purpose. Hence it is that they will not allow that we
are gratuitously justified by faith; for they cannot be brought to
acknowledge a free remission of sins; and except the remission of sins be
gratuitous, we must confess that righteousness is not by faith alone, but
also by merits. But the whole Scripture proves that expiation is nowhere
else to be sought, except through the sacrifice of Christ alone. This error,
then, of the Papists is extremely gross and false. They further err in
pleading for the merits of works; for they boast of their own inventions,
the works of supererogation, or as they call them, satisfactions. And these
meritorious works, under the Papacy, are gross errors and worthless
superstitions, and yet they toil in them and lacerate themselves, nay, they
almost wear out themselves. If they mutter many short prayers, if they
run to altars and to various churches, if they buy masses, in a word, if they
accumulate all these fictitious acts of worship, they think that they merit
righteousness before God. Thus they forget their own saying, that
righteousness is by covenant; for if it be by covenant, it is certain that God
does not promise it to fictitious works, which men of themselves invent
and contrive. It then follows, that what men bring to God, devised by
themselves, cannot do anything towards the attainment of righteousness.
There is also another error which must be noticed, for in good works they
perceive not those blemishes which justly displease God, so that our
works might be deservedly condemned were they strictly examined and
tried. The Papists rightly say, that we are not justified by the intrinsic
worthiness of works, but afterwards they do not consider how imperfect
our works are, for no work proceeds from mortal man which can fully
answer to what God’s covenant requires. How so? For no work proceeds
from the perfect love of God, and where the perfect love of God does not
exist, there is corruption there. It hence follows, that all our works are
polluted before God; for they flow not except from the impure fountain of
the heart. Were any to object and say, that the hearts of men are cleansed
by the regeneration of the Spirit, we allow this; but at the same time much
filth always remains in our hearts, and it ought to be sufficient for us to
know that nothing is pure and genuine before God except where the perfect
love of him exists.
As, then, the Papists are blind to all these things, it is no wonder that they
with so much hostility contend with us about righteousness, and can by no
means allow that the righteousness of faith is gratuitous, for from the
beginning this figment about free- will has been resorted to — “if men of
themselves come to God, then they are not freely justified.” They, then, as
I have said, imagine a partial righteousness, they suppose the deficiency to
be made up by satisfactions, they have also, as they say, their devotions,
that is, their own contrived modes of worship. Thus it comes, that they
ever persuade themselves that the righteousness of man, at least in part, is
made up by himself or by works. They indeed allow that we are justified
by faith, but when it is added, by faith alone, then they begin to be furious;
but they consider not that righteousness, if obtained by faith, cannot be by
works, for Paul, as I have shown above, reasons from the contrary, when
he says, that righteousness, if it be by the works of the law, is not by faith,
for faith, as it has been said, strips man of everything, that he may seek of
God what he needs. But the Papists, though they think that man has not
enough for himself, do not yet acknowledge that he is so needy and
miserable, that righteousness must be sought in God alone. But yet
sufficiently clear is the doctrine of Paul, and if Paul had never spoken,
reason itself is sufficient to convince us that men cannot be justified by
faith until they cast away every confidence in their own works, for if
righteousness be of faith, then it is of grace alone, and if by grace alone,
then it cannot be by works. It is wholly puerile in the Papists to think,
that it is partly by grace and partly by the merits of works; for as salvation
cannot be divided, so righteousness cannot be divided, by which we attain
salvation itself. As, then, faith acquires for us favor before God, and by
this favor we are counted just, so all works must necessarily fall to the
ground, when righteousness is ascribed to faith.
PRAYER
Grant, Almighty God, that as the corruption of our flesh ever leads
us to pride and vain confidence, we may be illuminated by thy
word, so as to understand how great and how grievous is our
poverty, and be thus taught wholly to deny ourselves, and so to
present ourselves naked before thee, that we may not hope for
righteousness or for salvation from any other source than from thy
mercy alone, nor seek any rest but only in Christ; and may we
cleave to thee by the sacred and inviolable bond of faith, that we
may boldly despise all those empty boastings by which the
ungodly exult over us, and that we may also so cast ourselves
down in true humility, that thereby we may be carried upward
above all heavens, and become partakers of that eternal life which
thine only begotten Son has purchased for us by his own blood.
Amen.
LECTURE ONE HUNDRED AND ELEVENTH
WE yesterday compared this passage of Habakkuk with the interpretation
of Paul, who draws this inference, that we are justified by faith without the
works of the law, because the Prophet teaches us that we are to live by
faith, for the way of life and of righteousness is the same, inasmuch as life
is not to be otherwise sought by us than through the paternal favor of God.
This then is our life — to be united to God; but this union with God
cannot be hoped for by us while he imputes sins to us; for as he is just and
cannot deny himself, iniquity must be ever hated by him. Then as long as
he regards us as sinners, he must necessarily hold us as hateful to him.
Where the hatred of God is, there is death and ruin. It then follows, that we
can have no hope of life until we be reconciled to God, and there is no
other way by which God can restore us to favor, but by regarding and
counting us as just. It hence follows, that Paul reasons correctly, when he
leads us from life to righteousness; for they are two things which are
connected and inseparable.
Hence the error of the Papists comes to light, who think that to be justified
is nothing else but to be renewed in righteousness, in order that we may
lead a pious and a holy life. Hence their righteousness is a quality. But
Paul’s view is very different, for he connects our justification and salvation
together, inasmuch as God cannot be propitious to us without being
reconciled to us. And how is this done even by not imputing to us our sins.
Hence they speak correctly and truly express what the Holy Spirit
everywhere teaches us, who call it imputative righteousness, for they thus
show that it is not a quality, but, on the contrary, a relative righteousness,
and therefore we said yesterday that he who lives by faith derives life from
another, and that every one who is just by faith, is just through what is not
in himself, even through the gratuitous mercy of God.
We now then see how suitably Paul joins righteousness with life, and
adduces the Prophet’s testimony to prove gratuitous justification, who
affirms that we are to live by faith. But it is no wonder that the Papists go
in so many ways astray in this instance, for they even differ with us in the
meaning of the word faith. Hence it is that they so obstinately deny that
we are justified by faith alone. They are forced, as we have said yesterday,
to admit the righteousness of faith; but the exclusive particle they cannot
endure; for they imagine that it is a moulded faith that justifies, and this
moulded or formed faith is piety, or the fear of God. And by calling faith
unformed they seem to think that we can embrace the promises of God
without the fruit of regeneration, which is very absurd, as though faith
were not the peculiar gift of the Spirit, and a pledge of our adoption. But
these are principles of which the Papists are wholly ignorant; for they are
given up to a reprobate mind, so that they stumble at the very first
elements of religion.
But it is sufficient for us, in order to understand this passage, to know that
we live by faith; for our life is a shadow or a passing cloud; and hence our
only remedy is to seek life from God alone. And how does God
communicate this life to us? even by gratuitous promises which we
embrace by faith; hence salvation is by faith. Now, salvation cannot be
ascribed to faith and to works too; for faith refers the praise for life and
salvation to God alone, and works show that something is due to man.
Faith, then, as to justification, entirely excludes all works, so that they
come to no account before God; and hence I have said that salvation is by
faith; for we are accepted of God by gratuitous remission of sins. The
union of God with us is true and real salvation; but no one can be united to
God without righteousness, and there is found in us no righteousness;
hence God himself freely imputes it to us; and as we are justified freely, so
our salvation is said to be gratuitous.
I will not now repeat what may be said of justification by faith; for it is
better to proceed with the Prophet’s subject, only it may be necessary to
add two things to what has been said. The Prophet testified to the men of
his age that salvation is by faith; it then follows that they had regard to
Christ; for without relying on a mediator they could not have trusted in
God. For as our righteousness is said to be the remission of sins, so a
sacrifice must necessarily intervene, by which God is pacified, so as not to
impute our sins. They had indeed their sacrifices according to the law; but
these were to direct their minds to Christ; for they were by no means
acceptable to God, except through that Mediator on whom our faith at this
day is founded. There is also another thing: the Prophet, by distinctly
expressing that the just live by faith, clearly shows, that through the whole
course of this life we cannot be deemed just in any other way than by a
gratuitous imputation. He does not say that the children of Adam, born in
a state exposed to eternal death, do recover life by faith; but that the just,
who are now endued with the true fear of God, live by faith; and thus
refuted is the romance about initial justification. Let us now then proceed -
<350205>HABAKKUK 2:5
5. 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.
5. Quanto magis (vel, etiam certe) vino
transgrediens vir superbus, et non
habitabit, quid dilatat quasi
sepulchrum animam suam, et est
similis morti, (ipse quasi mors, ad
verbum, ) et non satiabitur (non
satiatur, significat actum continuum, )
et colliget ad se omnes gentes, et
coacervabit ad se omnes populos.
The Prophet has taught us that a tranquil state of mind cannot be
otherwise had than by recumbing on the grace of God alone; and that they
who elate themselves, and fly in the air, and feed on the wind, procure for
themselves many sorrows and inquietudes. But he now comes to the king
of Babylon, and also to his kingdom; for in my judgement he speaks not
only of the king, but includes also that tyrannical empire with its people,
and represents them as a great company of robbers. He then says in short,
that though the Babylonians, like drunken men, hurried here and there
without any control, yet God’s vengeance, by which they were to be
brought to nothing, was nigh at hand. What ever therefore the Prophet
subjoins to the end of the chapter tends to confirm his doctrine, which we
have already explained — that the just shall live by faith. We cannot indeed
be fully convinced of this except we hold firmly this principle — that God
cares for us, and that the whole world is governed by his providence; so
that it cannot be but that he will at length check the wicked, and punish
their sins, and deliver the innocent who call upon him. Unless this be our
conviction, there can be no benefit derived from our faith; we might indeed
be a hundred times deceived; for experience teaches us that the hopes of
men, as long as they are fixed on the earth, are vain and delusive, as they
are only mere imaginations. Except then God governs the world there is no
salvation to the faithful; for God in that case would delude them with vain
promises, and they would flatter themselves with an empty prospect, or
hope for that which is not. Hence the Prophet shows how it is that the just
shall live by faith; and that is because the Lord will defend all who call
upon him, and that inasmuch as he is the just Judge of all the world, he will
finally execute judgement on all the wicked, though for a time they act
wantonly, and think that they shall escape punishment, because God does
not execute upon them immediate vengeance. We now perceive the design
of the Prophet.
As to the words, these two particles, yk ãa, aph ki, when joined together,
amplify the meaning; and some render them — “how much more;” others
take them as a simple affirmative, and render them “truly.” I approve of a
middle course, and render them “yea, truly;” (Etiam certe;) and they are so
taken as I think, in <010301>Genesis 3:1, Satan thus asked the woman —
yea, truly! Est-ce pour vrai? for the question is that of one doubting, and
yet it refers to what is certain, — “How comes it that God should interdict
the eating of the fruit? yea, is it so truly? can it be so? So it is in this place,
yea, truly, says the Prophet. That it is an amplification may be gathered
from the context. He had said before that they who elevate themselves, or
seem to themselves to be well fortified, are fearful in their minds, and
driven backwards and forwards. He now advances another step — that
when men are borne along by unrestrained wantonness, and promise
themselves all things, as though there was no God, they surpass even the
drunken, being hurried on by blind cupidity. When therefore men thus
abandon themselves, can they escape the judgement of God? Far less
bearable is such a madness than that simple arrogance of which he had
spoken in the last verse. Thus then are the two verses connected together,
— “Yea, truly, he who in his pride is like a drunken man, and restrains not
himself, and who is even like to wild beasts or to the grave, devouring
whatever meets them — he surely will not at length be endured by God.”
Vengeance, then, is nigh to all the proud, who are cruelly furious, passing
all bounds and without any fear.
But interpreters differ as to the import of the words which follow. Some
render dgwb, bugad, to deceive, and it means so in some places; and they
render the clause thus — “Wine deceives a proud man, and he will not
dwell.” This is indeed true, but the meaning is strained; I therefore prefer to
follow the commonly received interpretation — that the proud man
transgresses as it were through wine. At the same time I do not agree with
others as to the expression “transgressing as through wine.” Some give this
version — “Man addicted to wine or to drunkenness transgresses;” and
then they add — “a proud man will not inhabit;” but they pervert the
sentence, and mangle the words of the Prophet; for his words are — By
wine transgressing the proud man: he does not say that a man addicted to
wine transgresses; but he compares the proud to drunken men, who,
forgetting all reason and shame, abandon themselves unto all that is
disgraceful; for the drunken distinguishes nothing, and becomes like a brute
animal, so that he shuns nothing that is base and unbecoming. This is the
reason why the Prophet compares proud men to the drunken, who
transgress through wine, that is, who observe no moderation, but indulge
themselves in excesses. We now then understand the real meaning of the
Prophet, which many have not perceived. f26
As to the word inhabiting I take it in a metaphorical sense, as signifying to
rest or to continue in the same place. The drunken are borne along by a
certain excitement; so they do not restrain themselves, for they have no
power over their feet or their hands: but as wine excites them, so they
ramble here and there like insane persons. As then such an unruly temper
lays hold on and bewilders drunken men, so the Prophet very aptly says
that the proud man never rests.
And the reason follows, (provided the meaning be approved,) because he
enlarges as the grave his soul he is like to death. This is then the
insatiableness which he had mentioned — that the proud cannot be
satisfied, and therefore include heaven and earth and sea within the
compass of their desires. Since then they thus run here and there, it is no
wonder that the Prophet says that they do not rest. He enlarges then as
the grave his soul; and then he adds — he heaps together, or congregates,
or collects to himself all nations, and accumulates to himself all people; that
is, the proud man keeps within no moderate limits; for though he were able
to make one heap of all nations, he would yet think that not enough, like
Alexander, who wept because he had not then enjoyed the empire of the
whole world; and had he enjoyed it his tears would not have been dried; for
he had heard that, according to the opinion of Democritus, there were
many worlds. What did he mean? even this “Were I to obtain the empire of
the world, I should still be poor; for if there are more worlds I should still
wish to devour them all.” These proud men surpass every kind of
drunkenness.
We now apprehend the meaning of the words; and though they contain a
general truth, yet the Prophet no doubt applies them to the king of
Babylon and to all the Chaldeans; for as it has been said, he includes the
whole nation. He shows then here, that the Chaldeans were much worse
and less excusable than those who with great fierceness elated themselves,
for their rage carried them farther, as they wished to swallow up the whole
world. But in order to express this more fully, he says that they were like
drunken men; and he no doubt indirectly derides here the counsels of
princes, who think themselves to be very wise, when either by deceit they
oppress their neighbors, or by artful means seize for themselves on the
lands of others, or by some contrivance, or even by force of arms, take
possession of them. As princes take wonderful delight in their iniquities,
so the Prophet says that they are like drunken men who transgress by
wine, that is, who are completely overcome by excessive drinking; and at
the same time he shows the cause of this drunkenness by mentioning the
words ryhy rbg, “proud man.” As then they are proud, so all their crafts
are like the freaks of drunkenness, that is, furious, as when a man is
deprived of reason by wine. Having thus spoken of the Babylonians he
immediately adds —
<350206>HABAKKUK 2:6
6. Shall not all these 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
thick clay!
6. Annon ipsi omnes super eum
parabolam (vel apophthegma) tollent?
et dicterium aenigmaticum (vel
aenigmatum; alii [hxylm] vertunt
interpretationem; sed dicemus de
vocibus) ei (vel super eum, ) et dicet,
Vae qui mutiplicat non sua (vel ex non
suis, qui sese locupletat ex alieno);
quousque? et qui accumulat (vel
aggravat) super se densum lutum.
Now at length the Prophet denounces punishment on the Babylonian king
and the Chaldeans; for the Lord would render them a sport to all. But some
think that a punishment is also expressed in the preceding verse, such as
awaits violent robbers, who devour the whole world. But I, on the
contrary, think that the Prophet spoke before of proud cruelty, and simply
showed what a destructive evil it is, being an insatiable cupidity; and now,
as I have stated, he comes to its punishment; and he says first, that all the
people who had been collected as it were into a heap, would take up a
parable or a taunt, in order to scoff at the king of Babylon. When therefore
the Chaldeans should possess the empire of almost the whole world, and
subject to their power all their neighboring nations, all these would at
length take up against them parables and taunts; and what would be said
everywhere would be this — Woe to him who increases and enriches
himself by things not his own. How long? that is, Is this to be perpetual?
All then who thus increase themselves heap on themselves thick clay, by
which they shall at last be overthrown.
With regard to the words, lçm, meshil is a short saying or a pithy
sentence, and worthy to be remembered, as we have noticed elsewhere.
Some render it parable. As to the word hxylm, melitse, it probably
signifies a scoff or a taunt, by which any one is reproved; for it comes from
Åwl, luts, which means to laugh at one or to deride him. It is indeed true,
that the Hebrews call a rhetorician or an interpreter Åylm, melits; and
hence some render hxylm, melitse, interpretation; but it is not suitable to
this passage; for the Prophet speaks here of taunts that would be cast
against the king of Babylon. For as he had as with an open mouth
swallowed up all, so also all would eagerly prick him with their goads, and
disdainfully deride him. The word he afterwards adds twdyj, chidut, is to
be read, I have no doubt, in the genitive case. f27 I therefore do not approve
of adding a copulative, as many do, and read thus — “a taunt and an
enigma.” This word comes from the verb dwj, chud, which is to speak
enigmatically; hence twdyj, chidut, are enigmas, or metaphors, or obscure
sentences; and we know that when we wish to touch a man to the quick,
there is more sharpness when we use an obscure word, which contains a
metaphor or ambiguity, or something of this kind. It is not therefore
without reason that the Prophet calls taunts, enigmas, twdyj, chidut, that
is, obscure words, which bite or prick men sharply, as it were with goads.
Hence in all scoffs a figurative language ought to be used; and except the
expression be ambiguous or alliterative, or, in short, contain such
metaphors as it is not necessary to recite here, there would be in it no
beauty, no aptness. When therefore men wish to form biting taunts, they
obscure what might be plainly said by some indirect metaphor; and this is
the reason why the Prophet speaks here of a taunt that is enigmatical, for it
is on that account more severe.
And he shall say. There is a change of number in this verb, but it does not
obscure the sense. f28 The particle ywh may be rendered “woe”; or it may
be an exclamation, as when one is attracted by some particular sight, caca
or sus; and so it is taken often by the Hebrews, and the context seems to
favor this meaning, for “woe” would be frigid. When the Prophets
pronounce a curse on the wicked, it is no doubt a dreadful threat; but what
is found here is a taunt, by which the whole world would deride those
haughty tyrants who thought that they ought to have been worshipped as
gods. He! they say, where is he who multiplies himself by what belongs to
another? and then, How long is this to be? even such accumulate on
themselves thick clay; that is, they sink themselves in deep caverns, and
heap on themselves mountains, by which they become overwhelmed. We
now understand the meaning of the Prophet’s words.
What seems here to be the singing of triumph before the victory is no
matter of wonder; for our faith, as it is well known, depends not on the
judgement of the flesh, nor regards what is openly evident; but it is a vision
of hidden things, as it is called in <581101>Hebrews 11:1, and the substance
of things not seen. As then the firmness of faith is the same, though what it
apprehends is remote, and as faith ceases not to see things hidden, — for
through the mirror of God’s word it ascends above heaven and earth, and
penetrates into the spiritual kingdom of God, — as faith, then, possesses a
view so distant, it is not to be wondered that the Prophet here boldly
triumphs over the Babylonians, and now prescribes a derisive song for all
nations, that the proud, who had previously with so much cruelty exalted
themselves, might be scoffed at and derided.
But were any to ask, whether it be right to assail even the wicked with
scoffs and railleries, the question is unsuitable here; for the Prophet does
not here refer to what is lawful for the faithful to do, but speaks only of
what is commonly done by men: and we know that it is almost natural to
men, that when those whom they had feared and dared not to blame as long
as they were in power, are overthrown, they break forth against them not
only with many complaints and accusations, but also with wanton
rudeness. As, then, it usually happens, that all triumph over fallen tyrants,
and throw forth their taunts, and all seek in this way to bite, the Prophet
describes this regular course of things. It is not, however, to be doubted,
but that he composed this song according to the nature of the case, when
he says, that they were men who multiplied their own by what belonged to
others; that is, that they gathered the wealth of others. It is indeed true,
that many things are commonly spread abroad, for which there is no reason
nor justice; but as some principles of equity and justice remain in the
hearts of men, the consent of all nations is as it were the voice of nature, or
the testimony of that equity which is engraven on the hearts of men, and
which they can never obliterate. Such is the reason for this saying; for
Habakkuk, by introducing the people as the speakers, propounded, as it
were, the common law of nature, in which all agree; and that is, — that
whosoever enriches himself by another’s wealth, shall at length fall, and
that when one accumulates great riches, these will become like a heap to
cover and overwhelm him. And if any one of us will consult his own mind,
he will find that this is engraven on his very nature.
How, then, does it happen, that many should yet labor to get for
themselves the wealth of others, and strive for nothing else through their
whole life, but to spoil others that they may enrich themselves? It hence
appears that men’s minds are deprived of reason by sottishness, whenever
they thus addict themselves to unjust gain, or when they give themselves
loose reins to commit frauds, robberies, and plunders. And thus we
perceive that the Prophet had not without reason represented all the proud
and the cruel as drunken.
Then follow the words, ytmAd[, od-mati, how long? This also is the
dictate of nature; that is, that an end will some time be to unjust plunders,
though God may not immediately check plunderers and wicked men, who
proceed and effect their purposes by force and slaughters, and frauds and
evil-doings. In the mean time the Prophet also intimates, that tyrants and
their cruelty cannot be endured without great weariness and sorrow; for
indignity on account of evil deeds kindles within the breasts of all, so that
they become wearied when they see that wicked men are not soon
restrained. Hence almost the whole world sound forth these words, How
long, how long? When any one disturbs the whole world by his ambition
and avarice, or everywhere commits plunders, or oppresses miserable
nations, — when he distresses the innocent, all cry out, How long? And
this cry, proceeding as it does from the feeling of nature and the dictate of
justice, is at length heard by the Lord. For how comes it that all, being
touched with weariness, cry out, How long? except that they know that
this confusion of order and justice is not to be endured? And this feeling, is
it not implanted in us by the Lord? It is then the same as though God heard
himself, when he hears the cries and greenings of those who cannot bear
injustice.
But let us in the meantime see that no one of us should have to say the
same thing to himself, which he brings forward against others. For when
any avaricious man proceeds through right or wrong, as they say, when an
ambitious man, by unfair means, advances himself, we instantly cry, How
long? and when any tyrant violently oppresses helpless men, we always
say, How long? Though every one says this as to others, yet no one as to
himself. Let us therefore take heed that, when we reprove injustice in
others, we come without delay to ourselves, and be impartial judges. Self
love so blinds us, that we seek to absolve ourselves from that fault which
we freely condemn in others. In general things men are always more correct
in their judgement, that is, in matters in which they themselves are not
concerned; but as soon as they come to themselves, they become blind, and
all rectitude vanishes, and all judgement is gone. Let us then know, that this
song is set forth here by the Prophet, drawn, as it were, from the common
feeling of nature, in order that every one of us may put a restraint on
himself when he discharges the office of a judge in condemning others, and
that he may also condemn himself, and restrain his desires, when he finds
them advancing beyond just bounds.
We must also observe what he subjoins, — that the avaricious accumulate
on themselves thick clay. This at first may appear incredible; but the
subject itself plainly shows what the Prophet teaches here, provided our
minds are not so blinded as not to see plain things. Hardly indeed an
avaricious man can be found who is not a burden to himself, and to whom
his wealth is not a source of trouble. Every one who has accumulated
much, when he comes to old age, is afraid to use what he has got, being
ever solicitous lest he should lose any thing; and then, as he thinks nothing
is sufficient, the more he possesses the more grasping he becomes, and
frugality is the name given to that sordid, and, so to speak, that servile
restraint within which the rich confine themselves. In short, when any one
forms a judgement of all the avaricious of this world, and is himself free
from all avarice, having a free and unblessed mind, he will easily apprehend
what the Prophet says here, — that all the wealth of this world is nothing
else but a heap of clay, as when any one puts himself of his own accord
under a great heap which he had collected together.
Some refer this to the walls of Babylon, which were built of baked bricks,
as it is well known; but this is too farfetched. Others think that the
Prophet speaks of the last end of us all; for they who possess the greatest
riches, being at last thrown into the grave, are covered with earth: but this
also is not suitable here, any more than when they apply it to
Nebuchadnezzar, that is, to that sottishness by which he had inebriated
himself almost through his whole life; or when others apply it to
Belshazzar, his grandson, because when he drank from the sacred vessels
of the temple, he uttered slanders and blasphemies against God. These
explanations are by no means suitable; for the Prophet does not here speak
of the person of the king alone, but, as it has been solid, he, on the
contrary, summons to judgement the whole nation, which had given itself
up to plunders and frauds and other evil deeds.
Then a general truth is to be drawn from this expression that all the
avaricious, the more they heap together, the more they lade themselves,
and, as it were, bury themselves under a great load. Whence is this?
Because riches, acquired by frauds and plunders, are nothing else than a
heavy and cumbrous lump of earth: for God returns on the heads of those
who thus seek to enrich themselves, whatever they have plundered from
others. Had they been contented with some moderate portion, they might
have lived cheerfully and happily, as we see to be the case with all the
godly; who though they possess but little, are yet cheerful, for they live in
hope, and know that their supplies are in God’s hand, and expect
everything from his blessing. Hence, then, their cheerfulness, because they
have no anxious fears. But they who inebriate themselves with riches, find
that they carry a useless burden, under which they lie down, as it were,
sunk and buried.
PRAYER
Grant, Almighty God, that as thou deignest so far to condescend as
to sustain the care of this life, and to supply us with whatever is
needful for our pilgrimage — O grant that we may learn to rely on
thee, and so to trust to thy blessing, as to abstain not only from all
plunder and other evil deeds, but also from every unlawful
coveting; and to continue in thy fear, and so to learn also to bear
our poverty on the earth, that being content with those spiritual
riches which thou offerest to us in thy gospel, and of which thou
makes us now partakers, we may ever cheerfully aspire after that
fullness of all blessings which we shall enjoin when at length we
shall reach the celestial kingdom, and be perfectly united to thee,
through Christ our Lord. Amen.
LECTURE ONE HUNDRED AND TWELFTH
<350207>HABAKKUK 2:7
7. Shall they not rise up suddenly
that shall bite thee, and awake that
shall vex thee, and thou shalt be for
booties unto them?
7. Annon repente consurgent
qui te mordeant, et evigilabunt
qui te exagitent, et eris in
conculcationes ipsis?
THE Prophet proceeds with the subject which we have already begun to
explain; for he introduces here the common taunts against the king of
Babylon and the whole tyrannical empire, by which many nations had
been cruelly oppressed. He therefore says that enemies, who should bite
him, f29 would sudd\enly and unexpectedly rise up. Some expound this of
worms, but not rightly: for God not only inflicted punishment on the king
when dead, but he intended also that there should be on earth an evident
and a memorable proof of his vengeance on the Babylonians, by which it
might be made known to all that their cruelty could not be suffered to go
unpunished.
The words, Shall not they rise suddenly, are emphatical, both as to the
question and as to the word, [tp, peto, suddenly. We indeed know that
interrogations are more common in Hebrew than in Greek and Latin, and
that they are stronger and more forcible. Our Prophet then speaks of what
was indubitable. He adds, suddenly; for the Babylonians, relying on their
own power, did not think that any evil was nigh them; and if any one dared
to rise up against them, this could not have been so sudden, but they could
have in time resisted and driven far away every danger. They indeed ruled
far and wide; and we know that the wicked often sleep when they find
themselves fortified on all sides. But the Prophet declares here that evil
was nigh them, which would suddenly overwhelm them. It now follows —
<350208>HABAKKUK 2:8
8. 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 of all that dwell
therein.
8. Quia tu spoliasti gentes multas,
spoliabunt te omnes reliquiae
populorum propter sanguines
hominis et violentiam terrae, urbis
et omnium habitantium in ea.
The Prophet here expresses more clearly why the Babylonians were to be
so severely dealt with by Cod. He shows that it would be a just reward
that they should be plundered in their turn, who had previously given
themselves up to plunder, violence, and cruelty. Since, then, they had
exercised so much inhumanity towards all people, the Prophet intimates
here that God could not be deemed as treating them cruelly, by inflicting on
them so severe a punishment: he also confirms the former truth, and recalls
the attention of the faithful to the judgement of God, as a main principle to
be remembered; for when things in the world are in a state of confusion, we
despond, and all hope vanishes, except this comes to our mind — that as
God is the judge of the world it cannot be otherwise but that at length all
the wicked must appear before his tribunal, and give there an account of all
their deeds; and Scripture, also, is wont to set God before us as a judge,
whenever the purpose is to allay our troubles. The Prophet now does the
same thing: for he says, that robbers should soon come upon the
Babylonians, who would plunder them; for God, the judge of the world,
would not at last suffer so many plunders to be unpunished.
But it was everywhere known that the Babylonians had, beyond all
bounds and moderation, given themselves up to plunder, so that they
spared no nations. Hence he says, because thou hast plundered many
nations; and on this he enlarges; because the Babylonians had not only
done wrongs to a few men, or to one people, but had marched through
many countries. As, then, they had taken to themselves so much liberty in
doing evil, the Prophet draws this conclusion — that they could not escape
the hand of God, but that they were at length to find by experience that
there was a God in heaven, who would repay them for their wrongs.
He says also, Spoil thee shall the remnant of all people. This admits of two
expositions; it may mean, that the people, who had been plundered by the
Chaldeans, would take revenge on them: and he calls them a remnant,
because they were not entire; but yet he intimates that they would be
sufficient to take vengeance on the Babylonians. This view may be
admitted, and yet we may suppose, that the Prophet takes in other
nations, who had never been plundered; as though he had said — “Thou
hast indeed spoiled many nations; but there are other nations in the world
whom thy cruelty could not have reached. All the people then who remain
in the world shall strive to outdo one another in attacking thee; and canst
thou be strong enough to resist so great a power?” Either of these views
may be admitted; that is, that in the wasted and plundered countries there
would be still a remnant who would take vengeance, — or that the world
contained other people who would willingly undertake this cause and
execute vengeance on the Babylonians; for God would by his secret
influence fulfill by their means his purpose of punishing them.
He then adds, on account of man’s blood; that is, because thou hast shed
innocent blood, and because thou hast committed many plunders; for thou
hast not only injured a few men, but thy daringness and cruelty have also
extended to many nations. He indeed mentions the earth, and also the city.
Some confine these words to the land of Judea and to Jerusalem, but not
rightly; for the Prophet speaks here generally; and to the land, he joins
cities and their inhabitants. f30
But this verse contains a truth which applies to all times. Let us then learn,
during the licentious success of tyrants, to raise up our minds to heaven’s
tribunal, and to nourish our patience with this confidence, that the Lord,
who is the judge of the world, will recompense these cruel and bloody
robbers, and that the more licentious they are, the heavier judgement is nigh
them; for the Lord will awaken and raise up as many to execute vengeance
as there are men in the world, who by shedding blood will inflict
punishment, though they may not intend to fulfill his purpose. God can
indeed (as it has been often observed) execute his judgements in a
wonderful and sudden manner. Let us hence also learn to restrain our evil
desires; for none shall go unpunished who will allow themselves to injure
their brethren; though they may seem to be unpunished for a time, yet
God, who is ever the same, will at length return on their heads whatever
they have devised against others, as we shall presently see again. He now
adds —
<350209>HABAKKUK 2:9
9. 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!
9. Vae concupiscenti
concupiscentiam malam domui
suae, ut ponat in excelso nidum
suum, quo se eripiat e manu (id est,
e potestate) infortunii (mali, ad
verbum.)
Habakkuk proceeds in exciting the king of Babylon by taunts; which were
not scurrilous jests, but contained serious threatening; for, as it has been
already said, the Prophet here introduces indeed the common people, but
in that multitude we are to recognize the innumerable heralds of God’s
vengeance: and hence he says, Woe to him who coveteth, etc.; or we may
say, He! for it is a particle of exclamation, as it has been said: He! thou, he
says, who covetest an evil covetousness to thy house, and settest on high
thy nest: but what shall happen? The next verse declares the punishment.
The clause, Woe to him who covets an evil covetousness to his house, may
be read by itself, — that this cupidity shall be injurious to his house; as
though he had said, “Thou indeed wouldest provide for thy house by
accumulating great riches; but thy house shall find this to be evil and
ruinous. So the word h[r, roe, evil, might be referred to the house; but the
verse is best connected by reading the whole together; that is, that the
Babylonians not only provided for themselves, while they with avidity
plundered and collected much wealth from all quarters; but that they
wished also to make provisions for their sons and grandsons: and we also
see, that avarice has this object in view; for they who are anxiously bent on
the accumulation of riches do not only regard what is needful for
themselves to pass through life, but also wish to leave their heirs rich.
Since then the avaricious are desirous of enriching for ever their houses, the
prophet, deriding this madness, says, Woe to him who covets an evil
covetousness to his house; that is, who wishes not only to abound and be
satiated himself, but also to supply his posterity with abundance.
He adds another vice, which is almost ever connected with the former —
that he may set, he says, his nest on high; for the avaricious have a regard to
this — to fortify themselves; for as an evil conscience is always fearful,
many dangers come across their minds — “This may happen to me,” and
then, “My wealth will procure for me the hatred and envy of many. If then
some danger be at hand, I shall be able to redeem my life many times;” and
he also adds, “Were I satisfied with a moderate portion, many would
become my rivals; but when my treasures surpass what is common, then I
shall be as it were beyond the reach of men; and when others envy one
another, I shall escape.” So the avaricious think within themselves when
they are ardently bent on accumulating riches, and form for themselves a
great heap like a nest; for they think that they are raised above the world,
and are exempt from the common lot of men, when surrounded by their
riches.
We now then see what the Prophet means: Woe, he says, to him who
wickedly and intemperately covets. And why does he so do? To enrich his
posterity. And then he adds, to him who covets that he may set his nest on
high; that is, that he may by wealth fortify himself, that he may be able to
drive away every danger, and be thus exempt from every evil and trouble.
And he adds, that he may deliver himself from the power of evil; he
expresses now more clearly what I have said — that the rich are inebriated
with false confidence, when they surpass all others; for they think not
themselves to be mortals, but imagine that they have another life, as though
they had a world of their own, free from all dangers. But while the
avaricious thus elevate themselves by a proud confidence, the Prophet
derides their madness. He then subjoins their punishment —
<350210>HABAKKUK 2:10
10. Thou hast consulted shame to thy
house by cutting off many people,
and hast sinned against thy soul.
10. Consultasti in ignominiam
domui tuae (vel, conflasti tuo
consilio probrum et dedecus domui
tuae) exidendo populos multos; et
peccasti in animam tuam.
The Prophet again confirms the truth, that those who count themselves
happy, imagining that they are like God, busy themselves in vain; for God
will turn to shame whatever they think to be their glory, derived from their
riches. The avaricious indeed wish, as it appears from the last verse, to
prepare splendor for their posterity, and they think to render illustrious
their race by their wealth; for this is deemed to be nobility, that the richer
any one is the more he excels, as he thinks, in dignity, and the more is he to
be esteemed by all. Since, then, this is the object of almost all the
avaricious, the Prophet here reminds them, that they are greatly deceived;
for the Lord will not only frustrate their hopes, but will also convert their
glory into shame. Hence he says, that they consult shame to their family.
He includes in the word consult, all the industry, diligence, skill, care, and
labor displayed by the avaricious. We indeed see how very sagacious they
are; for if they smell any gain at a distance, they draw it to themselves,
night and day they form new designs, that they may circumvent this
person and plunder that person, and accumulate into their heap whatever
money they can find, and also that they may join fields to fields, built great
palaces, and secure great revenues. This is the reason why the Prophet
says, that they consult shame. What is the object of all their designs? for
they are, as we have said, very sharp and keen-sighted, they are also
industrious, and torment themselves day and night with continual labor; for
what purpose are all these things? even for this, that their posterity may
be eminent, that their nobility may be in the mouth of all, and spread far
and wide. But the Prophet shows that they labor in vail; for God will turn
to shame whatever they in their great wisdom contrived for the honor of
their families. The more provident then the avaricious are, the more foolish
they are, for they consult nothing but disgrace to their posterity.
He adds, though thou cuttest off many people. This seems to have been
expressed for the sake of anticipating an objection; for it might have
seemed incredible that the Babylonians should form designs disgraceful to
their posterity, when their fame was so eminent, and Babylon itself was
like an idol, and the king was everywhere regarded with great reverence and
also fear. Since then the Babylonians had made such advances, who could
have thought it possible that what the Prophet declares here should take
place? But, as I have already said, he meets these objections, and says,
“Though the Babylonians shall conquer many enemies, and overthrow
strong people, yet this will be of no advantage to them; nay, even that will
turn out to their disgrace which they think will be to their glory.”
To the same purpose is what he adds, thou hast sinned against thy soul.
Some give this version, “Thou hast sinned licentiously” or immoderately;
others, “Thy soul has sinned,” but these pervert the Prophet’s meaning;
for what he intended was nothing else but the evils which the avaricious
and the cruel bring on themselves, and which will return on their own
heads. When therefore the Babylonians contrived ruin for the whole world,
the Prophet predicts that an end, very different from what they thought,
would be to them: thou hast sinned, he says, against thine own soul; f31 that
is, the evil which thou didst prepare to bring on others, shall be made by
God to fall on thine own head.
And this kind of declaration ought to be carefully noticed; that is, that the
ungodly, while they trouble all, and harass all, while they torment one,
plunder another, oppress another, do always sin against their own souls;
that is, they do not cause so such loss and sorrow to others as to
themselves: for the Lord will make the evil they intend for others to return
on themselves. He does not speak here of guilt, but of punishment, when
he says, “Thou hast sinned against thy soul;” that is, thou shalt receive the
reward due to all thy sins. We now then see what the Prophet means. It
now follows —
<350211>HABAKKUK 2:11-13
11. For the stone shall cry out of the
wall, and the beam out of the timber
shall answer it.
11. Quia lapis ex muro clamabit, et
lignum ex tabulato (ad verbum est,
ex ligno, ) respondebit ei.
12. Woe to him that buildeth a town
with blood, and stablisheth a city by
iniquity!
12. Vae aedificanti urbem in
sanguinibus, et paranti civitatem in
iniquitate.
13. Behold, is it not of the LORD of
hosts that the people shall labor in the
very fire, and the people shall weary
themselves for very vanity?
13. Annon ecce a Jehova
exercituum? ideo laborabunt populi
in igne et gentes in vanitate (hoc
est, frustra fatigabuntur.)
There is here introduced by the Prophet a new personification. He had
before prepared a common song, which would be in the mouth of all. He
now ascribes speech to stones and wood, of which buildings are formed.
The stone, he says, shall cry from the wall, and the wood from the chamber;
that is, there is no part of the building that will not cry out that it was built
by plunder, by cruelty, and, in a word, by evil deeds. The Prophet not
only ascribes speech to wood and stone, but he makes them also respond
one to the other as in a chorus, as in lyrics there are voices which take up
the song in turns. The stone, he says, shall cry from the wall, and the wood
shall respond to it from the chamber; f32 as though he said, “There will be a
striking harmony in every part of the building; for the wall will begin and
will utter its song, ‘Behold I have been built by blood and by iniquity;’ and
the wood will utter the same, and will cry, ‘Woe;’ but all in due order;
there will be no confused noise, but as music has distinct sounds, so also
the stones will respond to the wood and the wood to the stones, so that
there may be, as they say, corresponding voices.”
The stone, then, from the wall shall cry, and the wood shall answer — what
will it answer? — Woe to him who builds a city by blood, and who adorns
his city by iniquity. By blood and by iniquity he understands the same
thing; for though the avaricious do not kill innocent men, they yet suck
their blood, and what else is this but to kill them by degrees, by a slow
tormenting process? For it is easier at once to undergo death than to pine
away in want, as it happens to helpless men when spoiled and deprived of
all their property. Wherever there is wanton plundering, there is murder
committed in the sight of God; for as it has been said, he who spares not
the helpless, but drinks up their blood, doubtless sins no less than if he
were to kill them.
But if this personification seems to any one strange, he must consider how
incredible seemed to be what the Prophet here teaches, and how difficult it
was to produce a conviction on the subject. We indeed confess that God is
the judge of the world; nay, there is no one who does not anticipate his
judgement by condemning avarice and cruelty; the very name of avarice is
infamous and hated by all: the same may be said of cruelty. But yet when
we see the avaricious in splendor and in esteem, we are astounded, and no
one is able to foresee by faith what the Prophet here declares. Since, then
our dullness is so great, or rather our sottishness, it is no wonder that the
Prophet should here set before us the stones and the wood, as though he
said, “When all prophecies and all warnings become frigid, and God himself
obtains no credit, while openly declaring what he will do, and when his
servants consume their labor in vain by warning and crying, let now the
stones come forth, and be teachers to you who will not give ear to the
voice of God himself, and let the wood also cry out in its turn.” This, then,
is the reason why the Prophet introduces here mute things as the speakers,
even to awaken our insensibility.
Then he adds, Shall it not be, behold, from Jehovah of hosts? f33 Some give
a wrong version, “Is not this,” as though hnh, ene, were put here instead
of a pronoun demonstrative; but they extenuate and obscure the beauty of
the expression; nay, they pervert the meaning of the Prophet: for when he
says, hnh, ene, behold, he refers not to what he had said, nor specifies any
particular thing, and yet he shows, as it were by the finger, the judgement
of God, which he bids us to expect; as though he said, “Shall not God at
length have his turn, when the avaricious and the cruel have obtained their
triumphs in the world, and darkened the minds and thoughts of all, as
though no account were to be given by them before the tribunal of God?
Shall not God sometime show that it is his time to interpose?” When,
therefore, he says, Shall it not be, behold, from Jehovah? it is an indefinite
mode of speaking; he does not say, This or that shall be from the God of
hosts; but, Shall it not be, behold, from Jehovah of hosts? that is, God
seems now indeed to rest, and on this account men indulge themselves with
greater boldness; but he will not always remain still, Shall not God then
come forth, who seems now to be unconcerned? Something there will at
length be from the God of hosts. And the demonstrative particle confirms
the same thing: Behold, he says, as though he would show to the faithful as
in a picture the tribunal of God, which cannot be seen by us now but by
faith. He says, Behold, will not there be something from the God of hosts?
that is, Will not God at length stretch forth his hand, to show that he is not
unconcerned, but that he cares for the affairs of men? In a word, by this
mode of speaking is pointed out to us the change, which we are to hole for,
inasmuch as it cannot be soon realised.
Hence he concludes, The people, then, labor in the fire, and the people
weary themselves in vain. To labor in the fire means the same thing as to
take in hand an unprofitable work, the fruit of which is immediately
consumed. Some say that people labor in the fire, because Babylon had
been built by a great number of men, and at length perished by fire; but this
explanation seems far-fetched. I take a simpler view — that people labor in
the fire, like him who performs a work, and a fire is put under it and
consumes it; or like him, who with great labor polishes his own work, and
a fire is prepared, which destroys it while in the hands of the artifices. For
it is certain that the Prophet repeats the same thing in another form, when
he says, qyrAydb, bedi-rik, with vanity, or for vanity. We now then
apprehend his object.
We may here collect a useful doctrine — that not only the fruit of labor
shall be lost by all who seek by wicked means to enrich themselves, but
also that were the whole world favorable and subservient to them, the
whole would yet be useless; as it happened to the king of Babylon, though
he had many people ready to obey him. But the Prophet derides all those
great preparation; for God had fire at hand to consume whatever they had
so eagerly contrived who wished to spend all their labor to please one man.
He at length adds —
<350214>HABAKKUK 2:14
14. For the earth shall be filled
with the knowledge of the glory of
the LORD, as the waters cover the
sea.
14. Quia replebitur terra
cognitione gloriae Jehovae, sicuti
aquae operiunt mare.
The Prophet briefly teaches us here, that so remarkable would be God’s
judgement on the Babylonians that his name would thereby be celebrated
through the whole world. But there is in this verse an implied contrast; for
God appeared not in his own glory when the Jews were led away into
exile; the temple being demolished and the whole city destroyed; and also
when the whole easterly regions was exposed to rapine and plunder. When
therefore the Babylonians were, after the Assyrians, swallowing up all
their neighbors, the glory of God did not then shine, nor was it
conspicuous in the world. The Jews themselves had become mute; for their
miseries had, as it were, stupefied them; their mouths were at least closed,
so that they could not from the heart bless God, while he was so severely
afflicting them. And then, in that manifold confusion of all things, the
profane thought that all things here take place fortuitously, and that there
is no divine providence. God then was at that time hid: hence the Prophet
says, Filled shall be the earth with the knowledge of God; that is, God will
again become known, when by stretching forth his hand he will execute
vengeance on the Babylonians; then will the Jews, as well as other nations,
acknowledge that the world is governed by God’s providence, as it had
been once created by him.
We now understand the Prophet’s meaning, and why he says, that the
earth would be filled with the knowledge of God’s glory; for the glory of
God previously disappeared from the world, with regard to the
perceptions of men; but it shone forth again, when God himself had erected
his tribunal by overthrowing Babylon, and thereby proved that there is no
power among men which he cannot control. We have the same sentence in
<231109>Isaiah 11:9. f34 The Prophet there speaks indeed of the kingdom of
Christ; for when Christ was openly made known to the world, the
knowledge of God’s glory at the same time filled the earth; for God then
appeared in his own living image. But yet our Prophet uses a proper
language, when he says that the earth shall then be filled with the
knowledge of God’s glory, when he should execute vengeance on the
Babylonians. Hence incorrectly have some applied this to the preaching of
the gospel, as though Habakkuk made a transition from the ruin of Babylon
to the general judgement: this is a strained exposition. It is indeed a wellknown
mode of speaking, and often occurs in the Psalms, that the power,
grace, and truth of God are made known through the world, when he
delivers his people and restrains the ungodly. The same mode the Prophet
now adopts; and he compares this fullness of knowledge to the waters of
the sea, because the sea, as we know, is so deep, that there is no measuring
of its waters. So Habakkuk intimates, that the glory of God would be so
much known that it would not only fill the world, but in a manner
overflow it: as the waters of the sea by their vast quantity cover the deep,
so the glory of God would fill heaven and earth, so as to have no limits. If,
at the same time, there be a wish to extend this sentence to the coming of
Christ, I do not object: for we know that the grace of redemption flowed in
a perpetual stream until Christ appeared in the world. But the Prophet, I
have no doubt, sets forth here the greatness of God’s power in the
destruction of Babylon. f35
PRAYER
Grant, Almighty God, that as we are so inclined to do wrong, that
every one is naturally disposed to consider his own private
advantage — O grant that we may confine ourselves by that
restraint which thou layest on us by thy Prophets, so that we may
not allow our coveting to break forth so as to commit wrong or
iniquity, but confine ourselves within the limits of what is just, and
abstain from what belongs to others: may we also so learn to
console ourselves in all our distresses, that though we may be
justly oppressed by the wicked, we may yet rely on thy
providence and righteous judgement, and patiently wait until thou
deliverest us, and makes it manifest that whatever the wicked
devise for our ruin, so cleaves to themselves as to return and recoil
at length on their own heads; and may we so fight under the banner
of the Cross, as to possess our souls in patience, until we at length
shall attain that blessed life which is laid up in heaven for us,
through our Lord Jesus Christ. Amen.
LECTURE ONE HUNDRED AND THIRTEENTH
<350215>HABAKKUK 2:15, 16
15. Woe unto him that giveth his
neighbor drink, that puttest thy
bottle to him, and makest him
drunken also, that thou mayest
look on their nakedness!
15. Vae qui potat socium suum (vel,
amicum;) conjungis (conjungens)
calorem tuum (vel, utrem tuum; alii
vertunt, adhibes venenum tuum, vel,
iram tuam; alii intendens iram;) atque
etiam inebrias, ut aspicias super
nuditates eorum (id est, verenda.)
16. 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.
16. Saturatus es ignominia ex gloria (vel,
pro gloria;) bibe etiam tu et discooperire
(vel, sopiares;) fundetur super te
calix dexterae Jehovae, et vomitus
ignominiae super gloriam tuam.
THIS passage, in which the Prophet condemns the king of Babylon for his
usual practice of rendering drunk his friends, is frigidly interpreted by most
expounders. It has been already often said how bold the Jews are in
contriving what is fabulous; when nothing certain occurs to them, they
divine this or that without any discrimination or shame. Hence they say,
that Nebuchadnezzar was given to excess, and led all whom he could into a
participation of the same vice. They also think that his associates were
captive kings, as though he bid them for the sake of sport to be brought to
his table, and by drinking to their health, forced them to intoxication, that
he might laugh at them when they made themselves base and ridiculous.
But all this is groundless; for there is no history that relates any such thing.
It is, however, easy to see that another matter is here treated of by the
Prophet; for he does not speak of the king only, but he refers to the whole
empire. I therefore doubt not but that this whole discourse, in which the
Babylonian king is condemned for making drunk his associates or friends,
is metaphorical or allegorical. But before I proceed further on the subject, I
shall say something as to the words; for the meaning of the Prophet will
thereby be made more evident.
Woe, he says, to him who gives his friend drink; then he adds, °tmj
jpsm, mesephech chemetak, “who joinest and bottle.” hmj, cheme, is
taken in Hebrew for a bottle; and we know, and it is sufficiently evident
from Scripture, that the Jews used bottles of skin, as there are casks and
larger vessels with us. Since, then, they put their wine into bottles, these
were often taken for their cups, as it is in our language, when one says, Des
flacons, des bouteilles. Hence some give this explanation — that the king of
Babylon brought forth his flagons, that he might force to intoxication, by
excessive drinking, those who could not and dared not to resist his will.
But others render hmj, cheme, wrath, with a preposition understood: and
in order that nothing may be understood, some render the participle,
jpsm, “displaying,” that is, “his fury.” But as hmj, cheme, means to be
hot, we may, therefore, properly give this version, “Uniting thy heat;” that
is, “It is not enough for thee to inebriate others, except thou implicates
them with thyself.” We now perceive the meaning of this phrase. He adds,
And thou also dost inebriate. We may hence learn that the Prophet had no
other thing in view, but to show that the king of Babylon sought for
himself many associates in his intemperance or excess: at the same time he
takes, as I have said, excess in a metaphorical sense. I shall presently
explain more fully what all this means; but now we only expound the
words. And thou, he says, dost also inebriate: the particle ãa, as it is well
known, is laid down for the sake of amplifying. After having said, Thou
unitest thy heat; that is, thou exhales thine intemperance, so that others also
contract the same heat with thyself, he immediately adds, Thou inebriatest
them. It follows, that their nakedness may be made open; that is, that they
may disclose themselves with shame. The following verse I shall defer until
we shall see more clearly what the Prophet had in view. f36
As I have already said the Prophet charges the Babylonian king with
having implicated neighboring kings in his own evil desires, and with having
in a manner inebriated them. He indeed compares the insatiable avarice of
that king to intemperance; for as it is the object of drunken men not to
drink what may suffice them, but to glut themselves with wine, so also
when avarice is dominant in the hearts of men, they are seized with a
certain kind of fury, like a person who has an immoderate love for wine.
This is the reason for the metaphor; for the Babylonian king, when he
thirsted for the blood of men, and also for wealth and kingdoms, led into
the same kind of madness many other kings; for he could not have
succeeded except he had allured the favor of many others, and deceived
them with vain expectations. As a person who gives himself up to drinking
wishes to leave associates, so Habakkuk lays the same thing to the charge
of the king of Babylon; for being himself addicted to insatiable avarice, he
procured associates to be as it were his guests, and quaffed wine to them,
that is, elicited their cupidity, that they might join him in his wars; for each
hoped for a part of the spoil after victory. Since, then, he had thus blinded
many kings, they are said to have been inebriated by him. We indeed know
that such allurements infatuate the minds and hearts of men; for there is no
intoxication that stultifies men more than that eager appetite by which
they devour both lands and seas.
We now then apprehend what the Prophet meant — that the Babylonian
king not only burnt with his own avarice, but kindled also, as it were, a
flame in others, like drunken men who excite one another. As then he had
thus inflamed all the neighboring kings to rush headlong without any
consideration and without any shame, like a person suffocated and
overcome by excessive drinking; so the Prophet designates this inflaming as
quaffing wine to them.
OK y'all had a little too much time on your hands last night!
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