Chapter XLVIII (continued, part 11)
tlie gospel (Romans 10. 15). perform thy vows—which thou didst promise if God would deliver thee from the Assyrian. tl»e wickedBelial; the same as the "counsellor of Belial" (Margin, ch. 1. 11), viz., Sennadierlb
Gods Armies ayainsl Nineveh. XAIIUM III. Her Miseiable Bum,
leconnt Ills wortlileg—(Ch. 3. 18.) Review, or coutit over in
as here foretold, were " taken for spoil" i)efore the palaces
were set on fire, glory out of all tiie pleasant furniture—or, " there is abundance of precious vessels of every kind." [Maurer.] 10. Lit., emptiness, and emptiedness, and devastation. The accumulation of substantives without a verb (as in ch. 3. 2), the two first of the liiree being derivatives of the same root, and like in sound, and the numl)er of syllables in them increasing in a kind of climax, intensify the gloomy effectiveness of the e.xpression. Hebrew, JBukah, Mebukah, MebiiUaknh (cf. Isaiah
his mind, his nobles, choosiug out the bravest to hasten to the wiiUs and repel the attack. But in vain; lor "they shall stumble iu their advance" through fear and hnviy. the defence shall be prepared—rather, the covtnHng niu-
ehine used by besiegers to protect themselves in advancing
to the wall. Such sudden transitions, as here I'roni the besieged to the besiegers, are frequent (cf. Ezekiel i. 2). [Marker.] Oi\ w^rnX by the besieged Assyrians. [Calvin.] 6. Tlie gaU-s of tlie rivers . . . opened—The river wall on the Tigris (the westdefeuce of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from riie Khosrn. Traces of dams ("gates," or sluices) for regu-
24. 1, 3, 4 ; Zephaniah 1. 15). faces of all f;«f Iter blackness {JS'ote, Joel 2. 6.) Calvin translates, " witlidraw ilU., gather up) their glow," or flush, i. e., grow pale. This is probably the better rendering. So Maurer. 11. dwelling of . . . lions—Nineveh, the seat of empire of ihe lapaciousaiid destructive warrioisof various ranks, typified by the " lions," " young lions," " old lion" (or lioness [Maurer];, "the lion's whelp." The image is peculiarly appropriate, as lions of every form, wi'igcd, and .some'Jnies with tlie head of a man, are frequent in the Assyiiaii sepulchres. It was as full of spoils of all nations as a lion's deu is of remains of its prey. Tlie question, "Where," itc, implies that Jehovah "would make an utter end of t/te place," so that its very site could not Ixj found (ch. 1. 8). It is a question expressing wontler, so iucrediljle did It then seem. 13. prey . . . ravin—ditferent kinds of prey. Cf. Isaiah 3.1, "the stay and the stafl," &e. 13. burn ... in tlie smoke — or (so as to pass) "into smoke," i.e., entirely [Maurek] (Psalm 37. 20; 46. 9). Calvin, like English Version, explains, As soon as the flame catches, and the lire smokes, by the mere smoke
liiliiig the supply are still visible, so that the whole city could be surrounded with a water barrier (v. 8). Besides, on the east, the wenkest side, it was further protected by a lofty double rampart with a moat 200 feet wide between its two parts, cut in tlie rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were maile a dry bed to march into the city, by the foe turning the waters into a dilferent channel: as Cyrus did in the siege of Babylon. [Mauker.] In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, DioDORtJS SiCULUS, I. 2. 80, stales that there was an old prophecy that it sliould not be taken till the river became its enemy; so in the third year of iiie siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his i>alace and
all his concubines and wealth togetlier, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction liere fore-
I will burn her chariots, cut off thy prey from tlio earth—thou shall no more carry ort prey from the nations of the earth, tite voice of thy messengers . . . no more
told, as of the first, dissolved—by the iiiundaLion. [HenDEKaON.] Or, those in the palace sliall melt witli fear, viz., the king and his nobles. [GiiOTius.] 7. Huaixab — tlie name of the queen of Nineveh, from a Hebrew root implying that siie stood 6^/ the king (Psalm io. 9). [Vatab-
. . . heartl—no more shall thyemissariesbeiieard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations.
1.US.] Kather, Nineveh personified as a queen. .She who had long stood in tlie most supreme prosperity. Similarly C'ALVin. JlAUKER makes it not a proper name, and trans-
CHAPTEE III.
Ver. 1-19. Repetition of Nineveh's Doom, with new features; the cause is, her Tyranny, Rapine, and Cruelty: No-ammon"s Fortifications did not Savk her, it is vain, therefore, for Nineveh to think HER Defences will secure" her against God's sentence. 1. the bloodv city I—lit., city of blood, viz., shed by Nineveh; just s* now her own blood is to be shed, robbery—violence. (Mauker.] Extortion. [Grotius.] tlie prey dcparteth not—Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, " she (Nineveh) does not make the prey depart:" she ceases not to plunder. 2. The reader is transported into the midst of the fight (cf. Jeremiah 47. 3). The "noise of the whips" urging on tlie horses (in tlie chariots) is heard, and of " the rattling of the wheels" of war-chariots, and the "horses" are seen "prancing," and the "chariots jumping,'' &c. 3. iiorseman—distinct from "the horses" (in the chariots,
lates, " It is established," or "determined" (cf. Genesis Jl.
32). English Version is more supported by the parallelism, led awiiy captive— the Hebrew requires rather, "she is laid bare." brought forth from the female apartments where B^astera women remained secluded, and is stripped of her ornamental attire. Cf. Is.alah 47. 2. 3, where the Bame image of a female with face and legs exposed is used of a city captive and dismantled (cf. ch. 3. 5). [Maurek.] brouglit up—her people shall be made to go up to Baby-
Ion. Cf. the use of "go up" for moving from a place, Jeremiah 21. 2. lier maids . . . as , . , doves—as Nineveh is compared to a queen dethroned and dishonoured, so she has here assigned to her in the image handmaids attending her with dove-like plaints {iHSiiah 38. 14; 59. 11. The image im-
plies helplessness and grief suppre-ised, but at times breaking
oiUi. The minor cities and dependencies ofNineveh may be meant, or her captive women. [Jerome.] Grotius and Maurer translate, for "lead her," "wioait, ' or "sigh." tabering—beating on their breasts as on a tambourine. 8. But—rather, " Though." [G. V. Smith.] of old—rather, "from the days that she hath been:" from the earliest period of her existence. Alluding to Nineveh's antiquity (Genesis 10. 11). "Though Nineveh has been of old defeuded by water surrounding her, yet her Inhabitants shall flee away." Grotius, less probably (cf. ch. 3. 8-12), interprets, the " waters" of her numerouspopulation (Isaiah
f. 2). lifteth up—denoting readiness for fight. [Ewalb.| Gesenius translates, "lifteth up {lit., makes to ascend) his horse." Similarly Maurer, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," i.e., making his horse to advance up to the assault. This last
is perhaps better than English Vo'sion. tlie briglit sword and the glittering spear lit., "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle-scene to the eye. they stumble upon their corpses—the iliecZo-i?a62/io«tan enemy stumble upon the Assyrian corpses. 4. Because of the multitiede of the whoredoms—this assigns the reason for Nineveh's destruction, whoredoms of the well-favoured harlot —As Assyria was not a worshipper of the true God, "wlioredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like
8. 7; Jeremiah 51. 13; Revelation 17. 15). Stand, stand,
shall they cry—i.e., the few patriotic citizens shall cry to
lhelryk''.i;ij7 countrymen ; " but none looketh back," much less stops in flight, so panic-stricken are they. 9. silver
. . . gold—the conquerors are summoned to plunder the
city. Nineveh's riches arose from the annual tribute paid by so many subject states, as well as from lis extensive merchandise (ch. 3. 16; Ezekiel 27.23, 24). store—accuinu» lated by the pluiiderof subject nations. It Is remarkable, that whilst small articles of value (bronze inlaid with
artifices whereby she allured neighbouring states so as to sutjject them to herself. As the unwary ureallured by the "well-favoured harlot's" looks, so Israel, Judah (e. g„ under Ahaz, who, calling to his aid Tlglath-pileser, WM
({Old, gems, seals, and alabaster vases) are found in the ruiusof Niueveii, there is uoue of gold and silver. These.
77ie Repetition of NAHUM III. Nineveh's Doom.
made tributary by him, 2 Kings 10.7-10), and oilier nations, were (einpted by tlie plausible professions of Assyria, and by the lure of commerce (Revelation 18. 2, 3), to trust her. wlU'Iicrafts—(Isaiah 47. 9, 12.) Alluding to the love incantations wliereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her. sclletli—deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. Maurer understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joel 3. 2,
drink of the cup of Jehovah's wrath (Isaiah 51. 17,21; Jeremiah 25. 15). hid-covered out of slglit: a prediction remarkably verified in the state in which the ruins of Nineveh have been found. [G. V. Smith.] But as "hid" precedes "seek strength," &c., it rather relers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hidingplace from the foe" [Calvin]; or, shalt be neglected and slighted by all. [Maukek.] seek strength l>ecause of the enemy—thou too, like Thebes (v. 9), shall have recourse to other nations for lielp against thy MedoBabylonian enemy, la. tliy strongholds—on the borders of Assyria, protecting the approaches to Nineveh: "the gates of thy land " (v. 13). tig trees with the first ripe figs—expressing the rapidity and ease of the capture of Nineveh (cf. Isaiah 28. 4; Revelation 6. 13). 13. thy people—thy soldiers, women — unable to figlit for thee (Isaiah 19.16; Jeremiah 50. 37 ; 51.30). gates of t hy land—
3, 6-8). But elsewhere there is no evidence that the Assyrians did this, families—peoples. 5. I -will discover thy skirts upon thy face—t. e., discover thy nakedness by throwing up thy skirts upon th;/ face (the greatest possible Insult), pulling them upas high as thy head (Jeremiah i:!.
22; Ezekiel 16. 37-41). I will treat thee not as a matron, but as a harlot whose shame is exposed ; her gaudy tinery being lifted up off her (Isaiah 47. 2, 3). So Nineveh shall be stripped of all her glory and defences on which she prides herself. 6. east abominable tilth upon thee—as infamous harlots used to be treated, gazing-stock—exposed to public ignominy as a warning to others (Ezekiel
tlie fortified passes or entrances to the region of Nineveh
(cf. Jeremiah 15. 7). North-east of Nineveh there were hills affording a natural barrier against an invader ; the guarded passes through these are probably "the gates of the land" meant.- fire shall devour thy bars—the " bars " of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians tliemselves are represented as setting fire to the gates of a city [Bonomi, Ni/i. pp. 194, 197]. 14. Ironical exhortation to Nineveh to defend herself. Draw . . . waters—so as not to be without water for drinking, in the event of being cut off by the besiegers from thy fountains, make strong the brickkiln—or " repair " [Maurer] ; so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe. 1.3. Tiicre—in the very scene of thy great preparations for defence; and where tliou now art so secure, fire—even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining, canker-worm—" the licking locust." [Henderson.] make tliyself many as the locusts—"the swarming locusts" [Henderson]; i.e., however "many" be thy forces, like those of " the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the " licking locust" licks up all before it. 10. multiplied thy merchants—(Ezekiel 27. 2.'), 24.) Nineveh, by large canals, had easy access to Babylon; and was one of tlie great routes lor the people of th« west and north-west to that city; lying on tlie Tigris it had access to the sea. The Phoenicians carried its wares everywhere. Hence its merchandise is so much spoken of. tl>c cnnker-worm spolletit, and fleeth away i.e., spoiled thy merchants. The "canker-worm," or licking locust, answers to the Medo-Babylonian invaders of Nineveh. [G. V. Smctii.] Calvin explains less probably, "Thy merchants spoiled many regions; and but the same shall lielall Iheni as be-
28. 17). 7. all . . . that look upon thee—when thou hast been made " a gazing-stock" (v. 6). shall Hee from thee as a thing horrible to look upon. Cf. "standing ajar off," Revelation 18. 10. whence shall I seek comforters for tlieeJ — cf. Isaiah 51. 19, which Xahum had before his niiud. 8. populous No—rather, as i/eftreif, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, i. e., "Anion t!ie Sun ;" he is represented as a human figure with a ram's head, seated on a chair (Jeremiah 46. 2.5; Ezekiel 30. 14-16). The blow inflicted on Noammon, described In v. 10, was probably by the Assyrian Sargon (cf. notes on Isaiah 18. and 20). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction, situate among the rivers —probably the c/ianneij into which the Nile here divides
(cf. Isaiah 19. 6-8). Thebes lay on both sides of the river. It was famed in Homer's time for its hundred gates (Iliad, 9. 381). Its ruins still describe a circuit of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (1 Kings 14. 25; 2 Chronicles 12. 2-9). whose . . . wall was from the sea i. e., rose up " from the sea." Maurer translates, " whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a«ea, from its appearance in the annual flood (Isaiah 19. 5). 9, Etlilopla—Hebrew, Cush. Ethiopia
falls locusts, they in ,a moment shall be scattered and flee away." Maurer, somewhat si inilarly, " The licking locust puts oH' (the envelope in which his wings had been folded), and fleeth away " (ch. 2. 9; cf. Joel 1. 4). The Hebrew has ten diflerent names for the locust, so destructive was it. 17. Thy crowned—Thy princes (lievclation 9.7). Tlie king's nobles and officers wore the liai a, as well as
Is thought at this time to have been mistress of Upper Egypt, her strength—her safeguard as an ally. Egypt —Lower Egypt. It was intluite—the resources of these, her allies, were endless. Pnt—or Phut (Genesis 10.6). Descended from Ham (Ezekiel 27. 10). From a root niean- \ng a boiv ; as they were famed as archers. [Gesenius.] Probably west of Lower Egypt. Josephus (Antiquities, 1. B.
tile king; hence they are called here " thy crowned ones." as tlie locusts—as many .as the swarming locusts, tliy captains— Tiplisur, an Assyrian word; found also in Jeremiah 51. 27, meaning satraps [Michaelis]; or rather, "military leaders." [Maurer. 1 The last syllable, sar means a prince, and is fou nd in JJclshaz-znr, Aabopola.i-sar, A'cbuchadnez-zar. as tine great grasslioppei's— /lY., as tht
2) Identifies it with Mauritania (cf. Margin, Jeremiah 48.
9; Ezekiel 38. 5). liubim—the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt
;2 Chronicles 12. 3 ; 16. 8 ; Acts 2. 10). As, however, the Lubims are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libj/ans. The Lublms were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans, tliy—No's, helpers—
locust of locusts, i. e., the largest locust. AlAUitKit translales, "as many as locusts upon locusts," i. e., swiu nis of locusts. Hebrew idiom favours English I'ersion. in llie lirdges in the cold—cold deprives tlie locust of the power of fliglit; so they alight in cold weatlier and at night, but wlien warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behint. icf. Pliny i/i'.?/, -Ydi. 11. 29). 18. Tliy sluphenls
lit., in thy help, i. e., among thy auxiliaries. 10. Notwithstanding all her might, she was overcome, cast lots for her lionourable men—they divided them among tliemBelves by lot, as slaves (Joel 3. 8). II. drunken-made lo 700
HABAKKUK I. on Account of the Prevalence of InjuxtxeaHoLdlckuVs Expostulation with Jehovah
— i. e.. Thy leaders, slumber— are carelessly secure. [Maurer.] Rather, "lie in death's sleep, having been
Assyrians and Babylonians In the whole country are the Nestorian Christians, who speak a Chaldean language. [Layard.] upon whom hath not thy wlckedneaa passed 1—implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration.
Blain " [Jerome] (Exodus 15. 16; Psalm 76. 6). shall dwell
in the dust (Psalm 7. -5; 94. 17). thy people Is scattered— the necessary consequence of their leaders being laid low
(1 Kings 22. 17). 19. brwlt—the report, clap the hands— With Joy at thy fall. Tiie sole descendants of the ancient
HABAKKUK.
HABAKKUK, from a Hebrew root meaning to embrace, denoting a "favourite " (viz., of God) and a " struggler" (for
his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others (PsEuao EpiphANius), to tliat of Simeon. The inscription to Bel and the dragon in the LXX. asserts the former; and ch. 3. 19 perhaps favours this. Eusebius states that in his time Habakkuk's tomb was shown at Celia in Palestine. The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the
fifth year of Jehoiakim, 605 b. c. (2 Kings 24. 1 ; 2 Chronicles 36. 6; Jeremiah 46. 2 and 36. 9.) And HabakKuk (eh. 1. 5,
6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually invaded it. In ch. 2. he proceeds
to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In ch. 3. the prophet In a sublime ode celebrates the deliverances wrought by Jehovah for His people in times
past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again ; i;. 10 shows that the invader is only coming, and not yet arrived; so that the whole refers to the Invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 e. c), which accords with his prophesying early in Jehoiakim's reign, about 610 b. c.
The position of the book immediately after Nahum Is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chal Jeans for the same reason.
The style is poetical and sublime. The parallelisms generally regular. Borrowed ideas oocur (cf. ch. 3. 19, with Psalm 18. 33; ch. 2. 6, with Isaiah 11. 4 ; ch. 2. 14, with Isaiah 11. 9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Romans 1.
17 quotes (though not naming him) ch. 2. 4; cf. also Galatlans 3. 11; Hebrews 10. 38; Acts 13. 40, 41, quotes Habakkuk
1. 5. One or two Hebrew words peculiar to Habakkuk occur (ch. 1. 9; 2. 6, 16).
classed, and by whom ye shall be punished, as 'de.spisers; the sense implied, which St. Paul expresses): learn from them what ye refused to learn from me!" For "wonder marvellously," St. Paul, in Acts 13. 41, has, " wonder and perish," which gives the sense, not the literal wording, of the Hebrew, "Wonder, wonder," i. e., be overwhelmed In wonder. The despisers are to be given up to their own stupefaction, and so perish. The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously. In St. Paul's day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesu.s. Thus the same Scripture applied to both, ye will not believe, though it be told you—i. e., ye will not believe notv that I foretell
Ver. 1-17. Habakkuk's Expostulation with Jehovah OIJ ACCOUNT OF THE PREVALENCE OF INJUSTICE: Jehovah summons attention to His purpose of send-
ing THE Chaldeans as the Avengers. The Prophet COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON whom Vengeance was to be taken. 1. burden—</ie prophetic sentence. H, 3. violence . . . Why dost thou show me InlquUyt—Similar language is used of the Chaldeans (v. 9, 13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Proverbs 1.
31), Jehoiakim's reign was marked by Injustice, treachery, and bloodshed (Jeremiah 22. 3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (v. 6, 10, 11, 17). Cf. Jeremiah's expostulation with Jehovah, Jeremiah 12. 1;
it. 6. I raise up—not referring to God's having brought the Chaldeans from their original seats to Babylonia (Note, Isaiah 23. 13); for they had already been upwards of twenty years (since Nabopolassar's era) in political power there; but to His being about now to raise them up as the instruments of God's "work" of judgment on the Jews (2 Chronicles 36. 6). The Hebrew is future, " I will raise up." bitter—i. e., cruel (Jeremiah 50. 42; cf. Margin, Judges 18. 25 ; 2 Samuel 17. 8). hasty—not pa.is-ionate, but " Impetuous." 7. their Judgment and . . . digikity . . . proceed of themselves—t. e., they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical Judff' ments; for whatever the Chaldeans decree they will do according to their own will, they will not brook any one attempting to interfere. 8. swifter than the leopards —Oppian, Cyneg. 3. 76, says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air." more fierce—rather, "more keen;"
20. 8; and Job 19. 7, 8. 3. cause me to behold §;rlevance —Maurkb denies that the Hebrew verb Is ever active ; he translates, "(Wherefore) dost thou behold (without doing aught to check it) grievance?" The context favours Eng-
lish Version, there are that raise up strife and contention—so Calvin. But Maurer, not so well, translates, "There is strife, and contention raises itself." 4. Therefore—Because thou dost sutler such crimes to go unpunished, law is slacked—is chilled. It has no authority, and secures no respect. Judgment—justice, wrong Judgment proceedeth—decisions are given contrary to right. 5. Behold . . . marvellously ... a work—(Cf. Isaiah 29. H.) Quoted by St. Paul (Acts 13. 41). among the heathen—In Act« 13. 41, "ye despisers," from the LXX. So the Sj/i-iae and Arabic versions; perhaps from
ft different i/edrew; reading. In the English Version reading of Habakkuk, God, In reply to the prophet's expostulation, addresses the Jews as about to be punished, " Behold ye anu/iig the heathen (with whom ye deserve to be
lit., sharp, evening wolves—wolves famished with fiwt*
The Eternity and Purity of God. HABAKKUK II. T!ie Prophet Ecceivcs a Levelction.
52). 14t. And—f. e., And so, by snflTering oppressors to go unpunished, " thou makest men as the lishes . . that have no ruler;" i. e., no defender. All may lisii in the sea with Impunity; so the Chaldeans with impunity alUict thy people, as these have no longer the Gixl ol the lluocracy, their King, to defend them. Tliou reducest nu n to such a state of anarchy, by wrong going unpunished, as if there were no God. He compares the world to the sea; men to Jishcs; Nebuchadnezzar to a /ishcrnian {v. 15-17). 15. tlicy take up all of tiiem—all kinds of Hshes, i. e., )nen,ixs captives, and all other prey liial comes in llieir way. witli tlie aj>gle—i. e., the hook. Some they lake up as with the hook, one i)y one; others in shoals, as in a " net " and "drag " or enclosing net. tlnrefore—because of their successes, they rejoice—they glory in their crimes because attended witli success (d. v. 11). 10. sac rifice unto tlieir net i. e., their arms, power, and military skill, wherewith they gained their victories; instead of to God. Cf. v. 11, Mauker's Interpretation. They idolize themselves for their own cleverness and might (Deuteronomy 8. 17; Isaiah 10. 13; 37. 24, 25). I>y tJiem—by their net and drag-net. tlieir portion—image irom a banquet
tag all day and so most keen in attacking the fold under covert of the approaching niglit (Jeremiah 5. 0; ZephHniah 3.3; cf. Genesis 40.27). Hence twilight is termed in Arabic and Persian the wol/'s tail; and in Frencli, entr" cliitn et loiip. sprend tliemsclTes proudly; as in Jereaiiali 5». U, and Alalaclii 4. 2, it implies strength and
viijot'.r. rio also the Arabic cognate word. [Mauuek.] titeir Iioi-seiiLcn . . . come ft-om far—and yet are not wearied by tlie long journej'. 9. all for violence—the sole ol)ject of all is, not to estabUsii just rights, but to get
all they can by violence, tlieir faces sliall giip up aa the east wind—i. e., they shall as it were swallow up all before them ; so the horse iu Job 39. 24 is said to " swallow the ground witli fierceness and rage." Maurer takes
it from an Arabic root, "the desire of their faces," i. e., the eager desire expressed by their faces. Hender.son,
wltli Symmachus and Syriac, translates, "the aspect." as tUc east wind—the Simoom, which spreads devastation wherever it passes (Isaiah 27.8). QtSEJuivs translates, "(Is) forwards." Tlae rendering proposed, eastward, as If it referred to the Clialdeans' return home eastward from Judea, laden with spoils, is improbable. Their "gathering the sand"' accords with tlie Simoom being meant, as
the prey which they have gotten. 17. Sliall tliey . . . empty tlieir net 1—Shall they be allowed without interruption to enjoy tlie fruits of their violence ? tlierefore seeing that they attribute all their successes lo themselves, and not to thee. The answer to the propliel's question, ho by inspiration gives himself in ch. 2.
it carries witli it whirlwinds of sand collected in the desert. 10. scoff at . . . kings—as unable to resist them, tlicy shall Heap dust, and take It—" they shall heap" earlh-mouMds outside, and so "take every stronghold" (cf.
2 Samuel 20.15; 2 Kings 19.32). [GrOTIUS.] 11. Then— when elated by his successes, shall his mind change he shall lose whatever of reason or moderation ever was in him, with pride, he shall pass over—all bounds and restraints: his pride preparing tlie sure way for his destruction (Proverbs 16. 18). The language is very similar to that describing Nebuchadnezzar's "change" from man's heart (understanding) to that of a beast, because of pride (Daniel 4. 16,30-34; see Notes there). An undesigned coincidence between the two sacred books written
CHArXER II.
Ver. 1-20. The Prophet, waiting earnestly for an Answku to his Complaints (ch. 1.),releivks a Revelation, WHICH IS TO be fulfilled, NOT IMJIKDIAI ELY, YET IN DUE TIME, AND IS THEREFORE TO I!E WAITED FOR IN Faith: The Chaldeans shall be Punished for THEIR Cruel Rapacity, nok can their K.\l.se gods avert the JirDGMENT OF JEHOVAII, THE ONLY TKUE God. 1. stand upon . . . watch— i. e., walcli-post. The prophets often compare themselves, awaiting the levolations of Jehovah with earnest patience, to watchmen on an eminence watcliing with intent eye all that comes within their view (Isaiah 21. 8, 11 ; Jeremiah 6. 17; Ezekiel
Independently, imputing this his power unto his God —(Daniel 5. 4.) Sacrilegious arrogance, in ascribing to
his idol Bel the glory that belongs to God. [Calvin.] Grotius explains, "(saying tliat) his power is his own
us one who is a god to himself" (cf. v. 16, and Daniel 3). Bo Maurer, " He shall oflTend as one to whom his power
3. 17; 33. 2, 3; cf. Psalm 5. 3; 85. 8). The "watch-post" Is the withdrawal of the whole soul from earthly and fixing
Is his god " (Job 12. 6 ; Note, Micah, 2. 1). 13. In opposi tion
to the impious deifying of the Chaldeans' power as their god (Maurer, or, as English Version, their attributing of
It on heavenly things. The accumulation of synonyms, "stand upon . . . watch . . . set me upon . . . tower . . . watch to see" implies persevering fi.\ity of attention, wliat he will say unto me—In answer to my complaints (ch. 1. 13). Lit., "In me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word. His Spirit, and His providences, what I shall answer when 1 am reproved—what answer I am to make to thareproof whicli I anticipate from God on account of the liberty of my expostulation with Him. Maurer traiu-
their successes to their idols), the propliet, in an impassioned address to Jehovah, vindicates His being "from
everliusting," as contrasted with the Chaldean so-called "god." my God, mine Holy One—Habakkuk speaks in
tlie name of his people. God was " the Holy One of Israel," against whom the Chaldean was setting up himself (Isaiah
37. 23). we sliall not die—Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews " the appointment of the scribes;" the Rabbis think tliat Ezra and his colleagues corrected the old reading, " Thou shall not die." tliou hast ordained them for Judgment—t. c.,
lates, "What I am to answer in respect to my complaint against Jehovah " (ch. 1. 12-17). 'i. Write llie vision— which I am about to reveal to thee, make it plain (Deuteronomy 27. 8.) In large legible characters, upon tables—boxwood tables covered with wax, on which national .affairs were engraved with an Iron pen, and then hung up in public, at tlie prophets' own iiouses, or at the temple, that those who passed might read them. Cf.Lukel.
to execute thy judgments, for correction—to chastise transgressors (Isaiah 10. 5-7). But not that they may deify
their own power {v. 11, for their power Is from thee, and but for a time); nor that they may destroy utterly thy people. The Hebrew for " mighty God " is Rock (Deuteronomy .32. 1). However the world is shaken, or man's
63, "writing-table," i.e., tablet, thathe may run tliat read-
faith wavers, God remains unshaken as the Rock of Ages (Margin, Isaiah 26. 4). 13. purer . . . than to be!»old evilwithout being displeased at It. canst not look on Iniquity—unjust injuries done to thy people. The prophet chocks himself from being carried too far in his exposl ulatory complaint, by putting before himself honourable sentiments of God. them that deal treac]ier> ously^the Chaldeans, once allies of the Jews, but now
et!i it—commonly explained, "so intelligible as to be easily read by any one running past;" but then it would be, " that he tliat runneth may read it." The true sense is, "so legible that whoever readeth it, may i-un to tell all whom he can tlie good news of the foe's coming iloum, and Judah's deliverance." (;f. Daniel 12. 4, "many shall run lo and
fro," viz., with the explanation of the proijliecy, then unsealed ; also. Revelation 22. 17, " let him thai heareth (the good news) say (to every one within his reach). Come." "Run" is equivalent to arinnunce the Divine revelation (Jeremiah 23. 21) ; as every one who becomes iiilormi'd of a Divine message is bound to run, i. e., use all de spatch lo make It known to others. [HKNUERaoN.J GitOTius. Lu-
their violent oppressors. Cf. "treacherous dealers," Isaiah 21. 2; 24. 16. Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Psalm 73. 11-17). devoureth the man that is more rlghteoiis-the Chaldean oppresses the Jew, who with all
bis faults, is better than his oppreiisor (cf. Ezekiel 16. 51, 702
The Chaldean ihall he Punished HABAKKUK II. for his Insatiable Rapaeily,
uovicus DE DlEU and Maurer Interpret it: "Run" Is not literal running, but "that be who reads it may run ihrough ]t,
dean tyranny had passed away, ladeth himself tvlttt thlclt clay—viz., gold and silver dug out of the " clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay bniden, as he dares not enjoy them, and is always an.xious about them. Lee and Fuller translate the Hebreiv as a reduplicated single noun, and not two words, "an accumulation of pledges " (Deuteronomy 24. 10-13). Tlie Chaldean Is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer. 7. suddenly —the answer to the question, " How long?'' (v. 6). blteofteu used of usury; so favouring Lee's rendering {v. 6" As the Chaldean like an usurer oppressed others, so other nations shall, like usurers, take pledges of, i. e., spoil, him.
' t. e., read it at oneewithout difficulty. 3. For Assigning tlie cause wliy it ouglit to be committed to xvriling: because ils fullilnient belongs to the future, the vision U yet for an appointed time—(Daniel 10. 14; U. 27,3).) Thongli the time appointed by God for the fulfilment be
/et future, it should be enough for your faitli tliat God hath spoken it (Lamentations 3. 26). at the end Italian speak—Maurer translates, " it pants for the end." But the antithesis between, "it shall speak," and "not be silent," maltes Eiiglish Version tlie better rendering. So the Hebrew is translated. Proverbs 12. 17. lAt., " breathe out words," " break forth as a blast." though It tarry, wait for it—(Genesis 49. 18.) 4. his soul which is lifted up—the Chaldean's. [Maurer.] The unbelieving Jew's. [Henderson.] is not upright in him i. e., is not accounted upright in God's sight; in antithesis to "shall live." .So Hebrews lu 38, which with inspired authority applies the general sense to the particular case which St. Paul had in view, "Ifany mandraii) 6acfc(one result of being "lifted up'' with overweening arrogancy), my soul shall have no pleasure in him." the Just sliall live by his faith—the Jewish nation, as opposed to the unbelieving Chaldean (cf. v. 5, Ac. ; eh, 1. C, &c., 13). [Maurer.] Henderson's view is, that the believing Jew is meant, as opposed to the unbelieving Jew (cf. Romans 1.17; Galatians 3.11). The believing Jew, though God's promise tarry, will wait for it;
8. tlie remnant of the people—those remaining of the peoples spoiled by thee, though but a remnant, will suf-
fice to inflict vengeance on thee, the violence of tlie land
. . . city—t. e., on account of thy violent oppression of the lands and cities of the earth [Grotius] (cf. v. 5, 6, 12). The same phrase occurs ia v. 17, where the "laud" ar 1 "city" are .ludea and Jerusalem. 9. covetetli an evil covetousncss i.e., a covetousness so surpassingly evil as to be fatal to himself, to his house—greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same " evil covetousness" that was the cause of Jelioiakim's being given up to the Chaldean oppressor (Jeremiah 22. 13) shall be the cause of the Chaldean's own destruction, set hia nest on high—(Numbers 24. 21 ; Jeremiah 49. 16 ; Obadiah
llie unbelieving " draws back," as Hebrews 10. 38 expresses
it. The sense, in Maurer's view, which accords better with the context (v. 5, <fec.) is, the Chaldean, though for a time seeming to prosper.yet being lifted up with haughty unbelief (ch. 1. 11, 16), is not upright ; t. e., has no right stal)ility of soul resting on God, to ensure permanence of prosperity; hence, tliough for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is thework of God, and in this sense "draws back" (Hebrews 10.38), becoming thereby a type of all backsliders who thereby Incur God's displeasure ; as tlie believing Jew is of all who wait for God's promises with patient/ai7/^ and so " live" (stand accepted) before God. The //c6)-eiw accents Induce Bengel, to tranHate, " lie who is just by his faith shall live." Other MS.S. read the accents as English Version, which agrees better witli Ifebrew syntax. 5. Yea also, because—additional reason why the Jews may look for God punishing their Chaldean
4.) Tlie image is from an eagle (Job 39. 27). The roy<U citadel is meant. The Chaldean built high towers, like tlie Babel-founders, to " be delivered from the power of evil (Genesis 11. 4). 10. Thou Iiast consulted shame . . . by cutting off many—MAURER, more lit., "Thou hast consulted shame ... to destroy many," /. e., in consulting (determining) to cut off many, tliou hast consulted shame to thy house, sinned against thy soul i. e., aga inst tliyself ; thou art the guilty cause of thine own ruin (Proverbs 8. 36; 20. 2). They who wrong their neighbours, do much greater wrong to their own souls. 11. stone . . . cry out—Personification. The very stones of thy palace built by rapine shall testify against thee (Luke 19. 40). the beam out of the timber—the cross-beam or main rafter connecting the timbers In the walls, shall answer it
viz., the stone. The stone shall begin, and the cross-beam continue the cry against thy rapine. 13. buildeth a town with blood—uiz., Babylon rebuilt and enlarged by bloodbought spoils (cf. Daniel 4. 30). 13. is it not of the Lord of hosts Jehovah, who has at command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed .so long, though He seem now to be still?" [Calvin.] people . . . labour in the
foe, viz., because, &c., he is a proud man—rather, this clause continues the reason for the Jews expecting the
punishment of the Chaldeans, "because he transgresseth by wine(a besetting sin of Babylon, cf. Daniel 5., and UurTius, 5. 1), being a proud man." Love of wine often begets a proud contempt of Divine things, as in Belshazzar's case, which w.is the Immediate cause of the fail of Babylon (Daniel 5.2-4, 30; cf. Proverbs 20.1; 30.9; 31.5). enlargctii his desire as hell— the grave, or the unseen world, which is " never full " (Proverbs 27. 20 ; 30. 16 ; Isaiah
. . . fire . . . weary themselves for . . . vanity — The Chaldeans labour at what is to be food for the fire, viz., their city and fortresses which shall be burnt.- Jeremiah 51.58 adopts the same phraseology to express the vanity of the Chaldean's labour on Babylon, as doomed to the flames. 14. Adapted from Isaiah 11. 9. Hei'e the sense is, "The Jews shall be restored, and the temple rebuilt, so
5.14). The Clialdeans under Nebuchadnezzar were tilled with an insatiable desire of conquest. Another reason for their punishment. 6. shall not all these—the "nations" and "peoples" (d. 5) "heaped unto him " by the Chaldean, take up a parable a derisive song. Habakkuk follows Isaiah (Isaiah 14. 4) and Micah (Micah 2. 4) in the phraseology, against liim—when dislodged from li is former eminence. Woe—the " derisive song" here begins, and continues to the end of the chapter. It is a symnieti ical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four Verses, and the last of two. Each stanza has Its own subject, and nil except the last begin with "Woe;" and all have a closing verse introduced with " for," "because," or " but." how long!—Aow long destl ned to retain his ill-gotten gai ns ? But for ashort tlme,as Ills fall now proves. [Maurer.] "Covetousness Is the greatest bane to men. For they who i n vade others' gooils, often lose even their own." [Menander.] CAIiViN makes " how long?" to be the cry of those groaning under the Chaldean oppression whilst it still lasted : How long shall sucli oppression be permitted to continue? But It is plainly part of the derittve long, after the Chal-
tliat God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction c all their foes, waters cover the sea viz., the bottom of the sea ; the sea-bed. 15. giveth
. . . nelglibour drink . , . puttest . . . bottle to liim
lU., skin, as the Easterns use "bottles" of skin for wine. Maurer, from a dilTerent Hebrew root , translates, " that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to l^e " drunken "
tliyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of in«oa;ica<ion), allured neighbouring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame
(cf. Isaiah 51.17; Obadiah 16.) An appropriate image » 703
Judgment upon the Chaldeans. HABAKKUK. III. Habakkuk's Prayer to God,
Baby] tn, which at last fell during a drunken revel (Daniel
5). tbat tUou mayest look on their nakedness !—with
light, like Ham of old (Genesis 9. 22). 16. art filled—now that Ihou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame." shame for glory —instead of thy former glory (Hosea 4.7). drink thon also - Tlie cup of sorrow is now in thy turn to pass to thee (Jeremiah 25. 15-17, &c. ; Lamentations 4. 21). thy foreskin —expressing in Hebrew feeling the most utter contempt. So of Goliath (1 Samuel 17. 36). It is not merely thy "nakedness," as in v. 15, that shall be "uncovered," but the foreskin, the badge of thy being an uncireumcised alien from God. The same shall be done to thee, as thou didst to others, and worse, cnp . . . shall be tiirned itntothee lit., shall turnitself, viz., from the nations whom thon hast made to drink it. "Thou Shalt drink it all, so that it may be turned as being drained." [Grotius.] shameftil spewing i. e., vomiting; viz., that of the king
Ver. 1-19. HABAKKtiK'.s Prayer TO God: God's Glorious Revelation of Himself at Sinai and at Gibeon, a Pledge of His Interposing again in behalf of Israel against Babylon, and all other Foes; Hknck THE Prophet's confidence amidst Calamities. This sublime ode begins with an exordium (t). 1, 2), then follows the main subject, then the peroration (v. 1()-19), a summary of the practical truth, which the whole is designed to teach (Deuteronomy 3.3. 2-5; Psalm 77. 13-20 are parallel odes). This was probably designed by the Spirit to be a
fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, Selah I (v. 3, 9, 13), Implies. 1. prayer—the only strictly called prayers are in v. 2. But all devotional addresses to God are called "prayers" (Psalm 7'2. 20). The Hebrew is from a root "to apply to a Judge for a favourable decision." Prayers In which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2 Chronicles 20. 20-22, 26)! upon Shlglonoth—a mu-
of B abylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (Jeremiah 25. 27). "Be drunken, spew, and
fall." Less appropriately it is explained of the foe spewing in 'he face of the Babylonian king. IT. the violence of IieTtanon—thy "violence" against "Lebanon," i. e., Jerusal'jm (Isaiah .37.24; Jeremiah 22.23; Ezekiel 17.3, 12; for Lebanon's cedars were used in building the temple and houses of Jerusalem ; and its beauty made it a fit type of the metropolis), shall fall on thine own head, cover-1. e., completely overwhelm, the spoil of beasts, which made them afraid—Maurek explains, "the spoiling inflicted on
sical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee] ; the phrase is singular in Psalm 7., title. More simply, from a Hebrew root to err, " on account of sins ofignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous
sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land. [Calvin.] So Vulgate and Aquila, and SymMACHUS. "For voluntary transgressors." [Jerome.] Probably the subject would regulate the kind of music. Delitzsch and Het^dehsou translate, "With triumphal music," from the same root, to err, implying Its enthusiastic irregularity. JJ. I have heard thy speech—thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuk's reply to God's communication. [GkoTius.] Maurer translates, "The report of thy coming,"
the beasts of Lebanon (i. e., on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee.") But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," t. e., such as is in-
flicted on beasts caught in a net, and "which makes them afraid" (shall cover thee). Ihus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild
beasts. The ancients read, "the spoiling of wild beasts
shall make thee afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall In turn cover thyself—revert on thyself from them.") This accords better with the paral-
lit., thy report, and was afraid—reverential fear of God's judgments (u. 16). revive thy work—perfect the work of delivering thy people, and do not let thy promise to lie as
lel clause, " the violence of Lebanon," t. e., inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so Shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty, because of men's blood—shed by thee ; repeated from v. 8. But here the " land" and " city" are used of Judea and Jerusalem: not of the earth and
it were dead, but give it new life by performing it. [Meno-
CHITS.] Calvin explains "thy work" to be Is^-ael; called "the work of my hands" (Isaiah 45. 11). God's elect people are peculiarly His work (Isaiah 43. 1), pre-eminently illustrating His power, wisdom, and goodness. " Though we seem as It were dead nationally, revive us" (Psalm 85.
6). However (Psalm 64.9), where "the work of God" re-
cities geixcrally, as in v. 8. the violence of the land, &c.
i.e., inflicted on the land by thee. 18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (u. 19), which, as the former
fers to His judgmerU. on their enemies, favours the former view (Psalm 90. 16, 17; Isaiah 61. 9, 10). In the midst of the years viz., of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. Calvin more fancifully explains it, in the midst of the years of thy people, extending from Abraham to Messiah, if they be cut off before His com-
four, begins with "Woe." teacher of lies—its prlestsand prophets uttering lying oracles, as If from it. make dnmb Idols—though men can "make" Idols, they cannot make them to speak. 19. Awake—Arise to my help. It shall teach !—rather. An exclamation 0/ the prophet, \m.- plying an ironical question to which a negative answer must be given. What ! " It teach ?" Certainly not. [MauRER.] Or, "It (the idol Itself) shall (i. c, ought to) teach you that it is deaf, and therefore no God." [Calvin.] Cf. "they are their own witnesses," Isaiah 44.9, Behold the Hebrew is nominative, "There it is." [Henderson.]
ing, they will be cut off as it were in the midst of their years, before attaining their maturity. So Bengel makes
the midst of the years to be the middle point of the years of the world. There Is a strikingly similar phrase (Daniel
9. 27), "In the midst of the week." The parallel clause " in wrath" (i. e., in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity." make known— make ii
It la laid over with gold . . . no breath ... In the midst—outside it has some splendour, within none. 30. But the liord—Jehovah; in striking contrast with the
{thy work) known by experimental proof; show in very deed, that this is thy work. 3. God singular in the Hebrew, "Eloah," instead of "'E\oh\m," plural, usually employed. The ifni/uJar is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it Is in Isaiah, Daniel, .Job, and Deuteronomy, ft-om Temnn—the country south of Judea and near Edom, In which latter country Mount Paran was situated. [Henderson.] "Paran"
Idols. In his holy temple—"His place" (Isaiah 26. 21); heaven (Psalm 11.4; Jonah 2.7; Micah 1. 2). The temple
at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns In heaven and fills heaven, and thence succours His people, keep alienee-
is the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and art' hence associated together, In respect to
In token of reverent submission and subjection to His
judgments (Job 40.4; Psalm 76.8; Zephanlah 1 7Zecharlah 2. 13).
Hahalclcuk, in his Prayer, HABAKKUK III. Trembleth at GotZ'a Majeety.
God's ei vins of the law (Deuteronomy 33. 2). Teman is so
stich of the verse will refer to the deliverance, of Lsrael from Midian by Gideon (Judges 6. and 7.), to wliicli v.Xl plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old. In affliction—rather, "under nftliction" (regarded) as a lieavy burden. Lit., vanity or iniquity, hence the punishment of it (cf. Numbers 25. 17, IS), ctirtatns-- the coverings of their tents ; the shifting liabi tat ions of tlio nomad tribes, which resembled the modern liedoulns. tremble— viz., at Jehovah's terrible interjjosition for Israel against them. 8. Was tl»e Lord displeased against the rivers 1—"Was the cause of His dividing the lied Sea and Jordan His displeasure against these waters?" The answer to tliis is tacitly implied in " thy chariots of salva-
Identified willi Seir, or Edo)n,RS here to be suljstituted for
It. Ilabakkult appeals to God's glorious manifestations
to His people at Sinai, as the ground for praying that God
will "revive His worli" (u. 2) now. For He is the same God now as ever. Selah—a musical sign, put at the close
of sections and stroplies, always at the end of a verse, except tlirice, viz., here, and v. 9, and Psalm 55.19; 57.3, Where, liowever, it closes the hemistich. It implies a change of the modulation. It comes from a root torest or 29oHse [Gesenius]; implying a ees.sation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows,
eartlt . . . full of lUs praise—t. e., of. His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense. 4. astlie light—ri'z., of the sun (Job 37. 21; Proverbs 4. 18). lionns the emblem of power wielded by "His hand." [LtJDOVicus DE DiEU.] "Kays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (cf. "hind of the morning," Psalm 22, title. Margin). The Hebreiv verb for to "emit rays," Is from the root meaning " horns" (Exodus 31. 29, 30, 35). [Gbotujs.] The rays are His lightningx (P»nlm 18. 8). [Mauker.] there in that "bright-
tion." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's 4«too<ion"
(cf. t). 10). thy chariots—in antithesis to thy foe, I'haraoh's "chariots," which, notwithstanding their power and numbers, were engulfed in the waters of dpstruction. God can make the most unlikely means work for Hia people's salvation (Exodus 14.7, 9, 23, 25-28; 15.3-8, 19). Jehovah's chariots are His angels (Psalm 68. 17), or the cherubim, or the ark (Joshua 3.13 and 4. 7; cf. Song of Solomon 1. 9). 9. bow . . . made . . . naked—t. e., was drawn forth from its cover, in which bows usually were eased when not in use. Cf. Isaiah 22. 6, "Kir uncovered
ness." In it, notwithstanding its brilliancy, there was but the veil ("the hiding) of His power." Even "light,"' God's "garment," covers. Instead of revealing fully. His surpassing glory (Psalm 104. 2). [Henderson.] Or, on Mount Sinai. [Drusius.] (Cf. Exodus 24. 17.) LXX. and Syriac versions read for " there," He made a hiding, Ac, He hid Himself with clouds. English Version is better, which Calvis explains, there Is said to be "a hiding of God's pcver," because God did not reveal it indiscriminately to all, but specially to His people (Psalm 31. 20). The contrast seems to me to be between the "horns" or emanations out of His power (" hand"), and that "power"
tlie shield." according to the oaths of the trlb«s even thy word i. e., tliy oattis of promise to the tribes of Israel (Psalm 77.8; Luke 1. 73, 74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the ti-ibes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs tliis grace of which Abraham was the depository. [Cai.vix and JkROME.] Maurer translates, " The spears were glutted with blood, the triumphal song!" i. e., no sooner did JehovaU begin the battle by baring His bow, tlian the spears were glutted with blood and the triumphal song sung. Thou didst cleave the earth with rivers— tlie result of the earthquake caused by God's approacli. [Maukek.] GnoTius refers it to the bringing fortli water from I he roclc (Exodus 17. G; Numbers 20. 10, 11 ; Psalm 78. 15, 1«; 105.41). But the context implies not the giving of water to Hia people to drink, but the fearful physical plienomena at« tending Jehovah's attack on Israel's foes. 10. The inonn^ tains—repetition witli increased emphasis of some of the tremendous phenomena mentioned in v. 6. overflowing, of the water passed by viz., of the Rod Sea; and again, of the Jordan. God marked His favour to His people in all. the elements, causing every obstacle, whetlier mountain* or waters, which impeded their progress, to pass aivay.. [Calvin. j Maurek, not so well, translates, " torrenta- (rains) of water rush down." lifted . . . hands on higj>
Itself. The latter was hidden, whereas the "horns" or «najwi<!0?w alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so, the hidden power itself! This was especially true of His manifestation at .Sinai (Psalm 18. U ; cf. Isaiah 45. 15,
17). 6. pestilence—to destroy His people's foes (1 Samuel
5. 9, 11). As Jehovah's advent is glorious to His people, so
It is terrible to His foes, burning coals—Psalm 18. 8 favours English Version. But the parallelism requires, as Margin translates, "burning disease" (cf. Deuteronomy 32.
21 ; Psalm 91. 6). went . . . at his feet i. e., after Him, as His attendants (Judges 4. 10). 6. He stood and measured the earth—Jehovah, in His advance, Is represented as stopping suddenly, and measuring the earth with His allseeing glance, whereat there is universal consternation. Maurer, from a different root, translates, " rocked the earth ;" which answers better to the parallel " drove asun-
der;'' the Hebrew for which latter, however, may be better translated, "made to tremble." everlasting mountains—which have ever been remembered as retaining the same place and form from the foundation of the world, did bow—as It were, In reverent submission.
t)!z.. Its h\\\o^ys lifted on Titgr/i by the tempest. Personitlca*- tion. As men signify by voice or gesture of 7ia;id.tliat theywill dowhat they are commanded, so tliese parts of nature testified their obedience to God's will (Exodus 14. 22; Joshua 3. 16; Psalm 77. 17, 18; 114. 4). H. sun». . . n>oon< stood still—at Joshua's command (Joshua 10. 12, 13). Mattrer wrongly irarwicties, "stand" (withdrawn, orhidden< from view, by the clouds which covered tlie sky during, the thunders), light of thine arrows-^hail mixed with lightnings (Joshua 10. 10, 11). they went»-the sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, viz., Hi« lightnings hurled In defence of His people; astonished at these they stood still. [Calvin.] Maurer translates, "At the light of thine arrows (which) went" or tiew. 1!S. march—Implying Jehovah's majestic and irresistibla progress before His people (Judges 5. 4 ; Psalm US. 7). Lsrael would not have dared to attack the nations, unless Jehovah had gone before, thresh—(Micah 4. 13.) 13. with thine anointed—with Messiah ; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were
Ills ways are everlasting-His marvellous ways of working for the salvation of His people mark his everlasting character: such as He was in His workings for them formerly, such shall He be now. 7. the tents i. e., th« dwell-
ers. Cushan—the same as Cash; made Cush-an to harmonize with Midl-an In the parallel clause. So Lotan Is found In the Hebrew of Genesis for Lot. Bochart therefore considers It equivalent to Midian, or a part of Arabia. So In Numbers 12. 1, Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). Maukee thinks the dwellers on both sides of the Arabian Oulf, or Red Sea, are meant; for in the preceding verse God's everlasting or ancient ways of delivering His people are mentioned ; and in the following verse, the dividing of the Red Sea for them.
Cf. Miriam's song as to the fear of Israel's foes far and near caused thereby (Exodus 15. 14-16). Hebrew expositors refer it to Cushan-rlshathalm, king of Mesopotamia, or Syria, the first oppressor of Israel (Judges 3. 8, 10), from whom Othnlel delivered them. Thus the second hemi45
tlie types (Psalm 89. 19, 20, 38). God from the beginning delivered His people in person, or by the hand of a Mediator (Isaiah 63. 11). Thus HabakkuiE'CouOrms believers
Introduction. ZEPHANIAH. InlroductUm,
Jn the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of c(!d. [Calvik.] Macker translates to suit the parallelism, " for salvation to thine anointed,"
through such fear. Whoever is "secnrely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction. [Calvin.] Hendehsom translates, "Yet I shall have rest." Haljakkuk thus consoling his mind, Though trembling at the calamity conjing, yet I shall have rest in God (Isaiali 20.3). But that .sentiment does not seem to be directly asserted till i'. 17, as the Avorda following at the close of tliis verse imply, tvlien he eometli up nnto tlie people, l»e will invade—rather (as English V'ersion is a mere truism), connected with the preceding clause, "that I miglit rest, &c., when he (the Clialdeau foe) cometh up unto the people (the Jews), t/iat
viz., Israel's king in the abstract, answering to the "people" in tlie former clause (cf. Psalm 28.8; Lamentations i.
20). Or Israel is meant, the anointed, i. e., consecrated ))eople of Jehovah (Psalm 105. 15). wouiidedst the head out of tlie Iiovise of the wicked—probably an allusion to Psalm 68. 21. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was " the head of all the kingdoms" of Canaan (Joshua 11. 10; cf. Judges 4. 2, 3, 13). discovering the foundation—thou destroyedst high and low. As the 7ieacZ of the house" means the prince, so the "foundation" means the general host of the enemy, unto the neck—image from a flood reaching to the neck (Isaiali 8. 8
lie may ciU them off." [Calvin.] The Hebrciv for "invade" means, to rush upon, or lo attack and cut off with congregated troops. 17. Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who wlien full enjoyed God in all, when emptied can enjoy all iu God. They can sit down ui)on the heap of ruined creature comforts, and rejoice in Him as the " God of their salvation." Running in tlie way of ilis commandments, we outrun our troubles. Tluis Hal)akkuk, beginning his prayer with trembling, ends it willi a song of triumph (Job 13. 15; Psalm 4. 7; 43. 3, 5). labour of tlie olive—i. e., the J'ruit expected from the olive. faU— til., lie, i.e., disappoint, the hope (Margin, Isaiah 58. 11). fields—from a Hebrew root meaning "to be yellow;" such as they look at liarvest-time. meat—food, grain, cut off—i. e., cease. 18. yet X will rejoice—The prophet speaks in the name of his people. 19. I\inds' feet . . . walk upon . . . higli places—Habakkuk has here before his mind Psalm 18. .1.3,
30. 28). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (Joshua 10. 24; 11. 8. 12). 14. strike . . . witli Ills staves—with the "wicked" {v. 13) foe's own sword (Maukek translates, "spears") (Judges 7. 22). head of Ills villages—not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made " the inhabitants of Israel's villages to cease" (Judges 5. 7). Grotius translates, "of his warriors;" GeSKNIUS, "the cliief of his captains." to scatter n\e—Is-
rael, with whom Habakkuk identifies himself (cf. ch. 1.
12). rejoicing ... to devour the poor secretly— " tlie poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour (Psalm 10. 9; 17. 12). 15. Tliou didst walk tlirough the sea with thine horses— ( V. 8.) No obstacle could prevent thy progress when leading thy people in safety to their inheritance, whet>ier the Red Sea, Jordan, or the figurative waves of foes raging against Israel (Psalm 65. 7; 77. 19). 16. When I heard . . . trembled viz., at the judgments which God had declared
34; Deuteronomy 32. 13. "Hinds' (gazelles') feet" imply the swiftness with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. Tlie "higli places" are called "mine," to imply that Israel shall be restored to his own land, a land of hills which are places of .safety and of eminence (cf. XJenesis 19. 17, and Matthew 21. 16). Probal)ly not only the
(ch. 1.) were to be inflicted on Judea by the Chaldeans, belly—the bowels were thought by the Hebrews to be the Beat of yearning compassion (Jeremiah 31. 20). Or " heard" may refer to 2 of this ch . 3., " "When I heard as to Jehovah 's coming interposition for Israel against the Chaldeans being still at some distance" (ch. 2. 3); so also " the voice." [Maurer.] at the voice—of the Divine threatenings (eh.
safety, but the moral elevation, of Isra<'l above all the lands of the earth is implied (Deuteronomy 33. 2S). on my stringed instruments ncginoth. This is ;i»e proi)het'8 direction to the precentor ("chief singer") how the preceding ode (ch. 3) is to be performed (d. Psalm 4. and 6.,
titles). The prophet had a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, wlilch directs the kind of mehvly (cf. Isaiah
1. 6). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel, trembled in myself—
i. e., I trembled all over. [Grotius.] tliat I might rxst In the day of trouble—the true and only path to rest is
38. 20).
ZEPHANIAH.
Bbphaniah, ninth In order of the minor prophets, prophesied "In the days of Joslah" (ch. 1. 1), i. e., between 642 and 611 B.C. The name means "Jehovah hath guarded," hidden (Psalm 27.5; 83.3). The specification In the Introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grand-
father, implies that the latter were persons of note, or else the design was to distinguish him from another Zephanlah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. Though there is no impossibility of the Hezektah, who was Zephanlah's great-great-grandfather, being King Hezekiah as to the number of generations ; for Hezeklah'g reign of twenty-nine years, and hissuccessoi-'s reign of fifty-five years, admit of /oitr generations interposing between, yet the omission of the designation, "king of Judah," is fatal to the theory (cf. Proverbs 25. 1; Isaiah ;i8. 9). ile must have flourished in the earlier part of Josiah's reign. In ch. 2. 13-15 he foretells the doom of Nineveh, whioli happened in B.C. 625; andln ch. 1. 4 he denounces various forms of idolatry, and specially that of Baal. Now Joslah'a reformation began in the twelfth and was completed In the eighteenth year of his reign. Zeplianlah, therefore, in denouncing Baal worship, co-operated with that good king in his efTorts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books Is no argument agalUBt
Ibis, as it would equally apply against Jeremiah's prophetical existence at the game time. Jewish tradition says that 706
Owl's Severe Judgment against Judah ZEPHANIAH 1. for the Divers Sins of (he Land,
Zephaniah had for his colleagues Jeremiah, whose sphere of labour was the thoroughfares and market-places, and HulJah the prophetess, "who exercised her vocation in the college in Jerusalem.
The propnecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name as in Jeremiah; for the prophecies of the latter, being nearer the I'ulfllment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighbourhood as well as Judea Itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establlshment in the theocracy.
The style, though not generally sublime, Is graphic and vivid in details (cf. ch. 1. 4-12). The language Is pure, and
tree ftom Aramaisras. There are occasional coincidences witli former propliets (cf. ch. 2. 14, with Isaiah 34. 11; cli. 2. 15, with Isaiah 47. 8; ch. 3. 10, with Isaiah 18. 1; ch. 2. 8, wltjh Isaiah 16. B; also ch. 1. 5, with Jeremiah 8. 2; ch. I. 12, with Jeremiah 48. 11). Such coincidences In part arise from the phraseology of Hebrew prophetic poetry being the common language of the Inspired brotherhood. The New Testament, at Romans 15. 6, seems to refer to Zephaniah 3. 9.
(Jeremiah 2. 13, 17). 7. Hold thy peace at the presence of the Lord—(Habakkuk 2. 20.) Let the earth be silent at His approach. [Maurer.] Or, "Thou whosoever hast been wont to speak against God, as if He liad no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time." [Calvin, tfec] Lord . . . prepared a sacriAce — viz., a slaughter of the guilty Jews, the victims due to His justice (Isaiah 34. 6; Jeremiah 46. 10; Ezekiel 39. 17). bid his guests lit., sanctified His called ones (cf. Isaiali 13. 3). It enhances the bitterness of tiie judgment that the heathen Chaldeans sliould be sanctified, or consecrated as it were, by God as His priests, and be called to eat the Hesli of tlie elect people ; as on feast-days the priests used to feast among themselves on the remains of tlie sacrifices. [Calvin.] English Version takes it not of the priests, but ttie guests bidden, who a\so had to "sanctify" or purify themselves before coming to the sacrificial feast (1 Samuel 9. 13, 22 ; IS