Habakkuk 2

— the just shall live by his faith.] A Christian’s life is a life of faith, according to this saying of the Prophet, which is thrice quoted by the Apostle, with reference to the life that now is, as well as that which is to come. As it is by faith that the just shall come to heaven, and live there, so it is by faith that they live here upon earth too. And it is their living by faith upon earth whereby they come to live in heaven. There they live by sight and not by faith: but that we shall never do, except we first live by faith and not by sight. Bp. Beveridge.

land.] The violence done to Lebanon; the violence done to the land. Abp. Newcome. See above, ver. 8, and the note there.

— and the spoil of beasts, which made them afraid.] The relative “which,” added by our translators, observes the passage, which might be more plainly rendered, “The spoil of beasts shall make them, or make thee afraid;” as the Septuagint and Chaldee read the text, with very little alteration. W. Lowth. Surely the violence done to Lebanon shall cover thee, and the destruction of beasts shall make thee afraid. Abp. Newcome. The cause here assigned for the destruction of the Chaldeans, is their cruelty against the people of God, and the spoiling of all Judas, which is here figuratively signified under the name of Lebanon. Danaus.

Chap. III. ver. 1. A prayer of Habakkuk the prophet upon Shigionoth.] Or, as the marginal reading explains it, “according to the times, called in Hebrew, Shigionoth;” which were musical compositions used in the publick service of the temple. Compare the title of Ps. vii. It is called a prayer, because it begins in the form of a supplication; although the following parts are rather in the nature of an hymn or thanksgiving. W. Lowth. The word Shigionoth may denote a musical instrument of great compass, with which the Jews accompanied this piece of poetry. Abp. Newcome.

This chapter affords a remarkable instance of that sublimity which is peculiar to the ode, and which is principally owing to a bold and yet easy digression or transition. The Prophet, foreseeing the judgments of God, the calamities which were to befall his country from the Chaldeans, and afterwards the punishments which awaited the Chaldeans themselves; partly struck with terror, and partly inspired by confidence in the Divine mercy, beseeches God that He would hasten the redemption and deliverance of his people, ver. 2. Perceiving at once the similarity between the Babylonish and Egyptian captivities, and how much the deliverance experienced under the latter would animate the hopes of a second similar deliverance; he does not dwell on particular resemblances, but bursts out at once with unexpected impetuosity, in allusion to the Egyptian deliverance, “God came from Teman,” &c. He preserves throughout the whole passage the same magnificence with which he begins, choosing the noblest images which so copious a subject could supply, and illustrating them with the most splendid colours, and in the most elevated style. The singular elegance of the conclusion crowns the magnificence of the whole; and, were it not that antiquity here and there throws a veil of obscurity over it, there could not be conceived a more perfect and masterly poem of the kind. Bp. Lowth.

Habakkuk 2:2

2. — make it plain upon tables.] Things were written on tables of wood, stone, or brass, on purpose to preserve the knowledge of them to posterity: these tables were hung up in publick places, for the cognizance of every person, that frequented those places; as laws and treaties were wont to be posted up in temples and market-houses, where was the greatest concourse of people. Bp. Chandler. — that he may run that readeth it.] Let the characters be so legible, that one, who hastily passes on, may read them. This may have been a proverbial expression. Abp. Newcome.

3. O Lord, I have heard thy speech, and was afraid: &c.] O Lord, I have heard the words spoken by Thee,

His glory covered the heavens, and the earth was full of his praise.

Habakkuk 2:3

3. — the vision] Or prophecy, which follows from the fourth to the twentieth verse. Abp. Secker. For this vision is not presently to be fulfilled, but hath a time set and determined, wherein it shall be accomplished: at the expiring whereof it shall be manifestly verified to the world. Bp. Hall. 4. Behold, his soul which is lifted up is not upright in him: &c.] In any case, give thou full belief to this word of the Lord: for behold, that man who withdraweth his soul from trusting unto God, and will be raising to himself projects of his own, as he is unsound and faithless 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:

4. God came from Teman, &c.] Bp. Lowth observes, that this is a sudden burst of poetry, in the true spirit of the ode: the concealed connexion being, that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner; and the enthusiasm of the poet leading him to neglect all obvious ways of entering on his subject. Verses 3-7 contain a sublime description of God, when He conducted his people to the land of Canaan. The grandest circumstances are selected, and the diction is as splendid as the subjects. Abp. Newcome.

The captivity brought to mind the Exodus, or deliverance of the Israelites out of bondage; and that He who had delivered could again deliver his people. Abp. Secker.

— Teman, — Paran.] “Teman” was first perhaps the name of an encampment, and afterwards of an Idumean city, Numb. xx. 21; Jer. xlix. 7; Job ii. 11. “Paran” was a part of Arabia Petrea, Gen. xxi. 21. And see Deut. xxxiii. 2. Abp. Newcome.

— Selah.] See the note on Ps. iii. 2.

Habakkuk 2:4

4. — he had horns coming out of his hand: &c.] The Hebrew word signifies, both “horns,” and “rays of light:” see Exod. xxxiv. 29, 30. The marginal reading here is to be preferred, “He had bright beams coming out of his side.” The symbol of the Divine presence had rays of light issuing out on every side; and yet that was but an hiding or veil to the Divine Majesty, who “covereth himself with light as with a garment,” Ps. civ. 2. W. Lowth.

Habakkuk 2:5

5. You also, because he transgresseth by wine, &c.] Know therefore, that this proud Babylonian, under whom thy nation shall suffer, shall at last be punished in his own kind. &c. Bp. Hall. The Prophet, having assured the Jews of a deliverance in God’s appointed time, proceeds now to denounce his judgment against the Babylonian monarchy, speaking of it as comprised under one person at the head of it: see the note upon chap. i. 11. Here he describes him as one intoxicated with his successes, and not knowing how to set any bounds to his ambition; but still as his conquests enlarge, his desire of having more increases. Hell or death, and the grave, are proverbial emblems of an insatiable temper: see Prov. xxvii. 20; xxx. 16. W. Louth. — he is a proud man.] That is, he is intoxicated with his power and dominion; compare Dan. iv. 30: “neither keepeth at home,” meaning, that the king of Babylon confines not himself to a peaceable settlement or residence in his own dominions; but “who,” as it follows, “enlargeth his desire as hell,” &c. Parkhurst.

6. Before him went the pestilence.] To execute vengeance on his enemies; such as Pharaoh, &c. W. Lowth. See Numb. xi. 33; xiv. 37; xvi. 46. It was occasionally inflicted on the Israelites for their guilt. Abp. Newcome. See the note on Jer. xlvii. 6.

Habakkuk 2:6

6. — ladeth himself with thick clay!] His gold and silver, which is nothing originally but earth or clay, shall turn to no benefit, but be rather his burden; adding weight to his sins and punishment. W. Louth.

7. — the everlasting mountains were scattered, &c.] The mountains and hills are said to quake at God’s presence, Nahum i. 5: so here the whole land of Canaan is said to tremble, and even the mountains themselves, the most solid and impregnable parts of it, because the hearts of the stoutest of the old inhabitants fainted and lost their courage: see Josh. ii. 24. W. Lowth.

— his ways are everlasting.] So dreadful and glorious is God for ever, in the manifestation of Himself to his creatures. Bp. Hall.

Habakkuk 2:8

8. — because of men’s blood.] Shed by thee. “The land” is the land of Judea: “the city,” the city of Jerusalem. Abp. Newcome. “The violence of the land,” for covetousness, cruelty, drunkenness, and idolatry.

an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the † power of evil!

Habakkuk 2:11

11. For the stone shall cry out of the wall, &c.] For, if men shall hold their peace, the very stones out of the wall, which thou hast raised by this cruelty, shall cry out against thee: and the beam out of the timber-work shall second this clamour against thine injustice and violence. Bp. Holt.

Habakkuk 2:13

13. — is it not of the Lord of hosts &c.] The foregoing and the following verses contain the denunciations of God’s judgments upon Babylon, for her pride and cruelty, her luxury and idolatry. And this is an answer to Habakkuk’s expostulation, why God punished Israel by the sword of the Chaldeans: it was not that He exalted that people for any superior worth in them; for, on the contrary, they were now almost ripe for destruction, and should survive their triumphs over the Jews but a very short time. For, saith he, “Is it not of the Lord of hosts that the people shall labour in the very fire,” or rather shall labour for that which shall be fuel for the fire, “and weary themselves for very vanity?” meaning, that all the pains the Chaldeans took in enlarging and beautifying their famous Babylon, should be soon lost in the flames that should consume it, even as they had consumed the cities of Judah. Reading.

Habakkuk 2:14

14. For the earth shall be filled &c.] God’s power and providence shall be widely displayed in the destruction of Babylon, in the humiliation of Nebuchadnezzar, and in the captivity and restoration of his people. Abp. Newcome. Especially as these events are described in the Prophets, as earnest and types of God’s judgments upon his enemies, and his favour to his Church under the Gospel. W. Lowth.

Habakkuk 2:15

15, 16. Woe unto him that giveth his neighbour drink, &c.] Grotius justly observes, that these two verses contain an allegory. The Chaldeans gave to the neighbouring nations the cup of idolatry and of deceitful alliance; and in return they received from Jehovah the cup of his fury. Abp. Newcome.

17. — the violence of Lebanon,—the violence of the

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.

Habakkuk 2:18

18. — the molten image, and a teacher of lies.] The image teaches lies, or gives false notions of the Deity. Abp. Secker.

Habakkuk 2:20

20. But the Lord is in his holy temple: &c.] That is, the Lord is He, of whom alone we are to ask happiness: his holy temple the place, where alone we are to find it. This is the right aim, this is the true end of man. Whereas he, that seeks felicity in the creature, looks for it in the wrong place: he, that asks it from a false god, applies to one that hath it not to give. “Let all the earth” then, this vain world and all its vain pretences to felicity, “keep silence before God;” while all false objects of worship, and all worshippers of false gods, stand mute before Him; convicted and convinced that the dispensing of happiness, as well as the punishing of the guilty, is the sole prerogative of God; that without holiness none can see Him; without seeing Him none can be happy.

This chapter may be considered as a vindication of the wisdom and justice of God in the government of the world: particularly in that seeming inequality of his providence towards good and bad men in this life, which has so often staggered the reason, and sometimes the faith, of many pious persons. We are here taught, that

Habakkuk in his prayer trembleth at God’s majesty. Before CHRIST about 626. # CHAP. III.