Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
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 {`` ,}גבר{ }יהירproud 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---
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 [{]}הצילמvertunt 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, {,}משלmeshil 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 {,}מליצהmelitse, it probably signifies a scoff or a taunt, by which any one is reproved; for it comes from {,}לוףluts, which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter
MINOR PROPHETS
and hence some render {,}מליצהmelitse, 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 {,}חידותchidut, is to be read, I have no doubt, in the genitive case. 37 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 {,}חודchud, which is to speak enigmatically; hence {,}חידותchidut, 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, {,}חידותchidut, 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. 38 The particle {}הויmay 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 Hebrews 11:1, and the substance of things not seen. As then the firmness of faith
37This can hardly be allowed; for in this case the final letter of the previous word must have been [{[{תand not .[{]}הIt is a word evidently in appostion, designing the character of the proverb and the taunt, they being enigmas, conveyed in a highly figurative language. The whole verse may be thus rendered--- Shall not these, all of them, Raise against him a proverb and a taunt --- Enigmas for him; Yea, say will every one--- ``Woe to him who multiplies what is not his own! how long! ``And to him who accumulates on himself thick clay!'' To render the last word ,[{( ]}עבטיטor {}טיט{[, ]}עבapart, as given by ten MSS.,) ``pledges,'' as it is done by Newcome and Henderson, does not comport at all with the rest of the passage.
The Septuagint favor the common explanation, and also the Vulgate, and most commentators.---Ed.
38It is rendered impersonally by Jerome "et dicetur—and it shall be said." Junius introduces a question, and supposed the just, who lives by faith to be referred to—"And shall not he, i.e., the just, say?" But Marckius considers that God is the speaker—"And he, i.e., God, shall say." But the most obvious construction is, that each one of the nations previously mentioned is introduced as speaking—"Unusquisque illorum—every one of them," is understood, says Piscator.—Ed.
JOHN CALVIN
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, {}מתי-{,}עדod-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
MINOR PROPHETS
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