Exegetical and Hermeneutical Commentary of Habakkuk 1:11
Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.
11. Then shall his mind change ] then he sweepeth onward as the wind (or, a blast), and passeth through. The two words “sweep on” and “pass through” occur again Isa 8:8, being said of the Assyrian armies under the figure of an overwhelming flood. But both words are used of wind-storms, the first Isa 21:1, and the second Pro 10:25. Arrested for a moment by the fortress, as soon as it is fallen he sweeps onwards, and overruns what lies still before him. The “wind” and “spirit” being the same word in Heb., A.V. rendered mind.
and offend ] and becometh guilty. The rhythm of the verse would place this word in the second clause, but the sense is against this position.
Imputing this his power ] Rather, this his might becometh his god. The Heb. word “this” is as in Psa 12:7; the form is oftener a relative, and so R.V., even he whose might is his god. The clause perhaps explains how he “becomes guilty” or offends. His success intoxicates him, and in his pride of heart he deifies his own might. Comp. the words of the Assyrian king Isa 10:7 ff., Isa 10:13 ff., and those of Nebuchadnezzar, Dan 4:30. For “offends” Wellh. suggests tentatively a form of the verb to set or make: and maketh this his might to be his god. This restores the rhythm, but the order of words is strange. The text is not above suspicion.
The Chaldeans (Heb. Kasdm), in the Assyrian inscriptions Kaldu, were properly neither Assyrians nor Babylonians, though no doubt like them a Shemitic people. Their seats were in the southmost parts of the Babylonian plain, towards and on the Persian Gulf. Here they formed a number of small states, one of which was Bt Yakin, the kingdom of Merodach Baladan, which lay on the coast and is called in inscriptions “the land of the sea.” If the Shemites penetrated into the plains of the two rivers from the north, the Chaldeans must have formed the vanguard of the immigration and been thrown into the furthest south by the successive waves of population that followed them; if they entered from the south or south-west the Chaldeans would be the latest to arrive. This is most probable, for the movement appears always to have been northward, and the steady aim of the Chaldeans was to gain possession of the country lying to the north of their abode and seat themselves upon the throne of Babylon. This their princes succeeded in doing more than once. Merodach Baladan, who gave trouble to three Assyrian monarchs, Tiglath-Pileser, Sargon and Sennacherib, appears to have occupied the throne of Babylon from b.c. 721 to 709, when after a war with Sargon he was dispossessed. The indefatigable veteran renewed the struggle for the crown of Babylon in the time of Sennacherib, but without success, and disappears from history, though his descendants are spoken of in the annals of the succeeding Assyrian kings. The Chaldean states allied themselves with Shamash-shumukin, the Babylonian viceroy, in his revolt against his brother Assurbanipal, but were severely chastised by the Assyrian king and overrun by his armies (see Introd. to Nahum, 2). Finally, on the death of Assurbanipal (cir. 626), the Chaldean Nabopolassar, taking advantage of the weakness of Assyria, succeeded, by what steps is unknown, in placing the crown of Babylon on his head, and transmitting it to his descendants. The Chaldean empire of Babylon dates from the usurpation of Nabopolassar (b. c. 625), though it was his son Nebuchadnezzar (605), the greatest ruler of the East, to whom its splendour was due. Nebuchadnezzar was succeeded by several princes of feeble character, the last of whom was Nabonidus (Nabuna’id), in whose reign the empire fell before the attack of the Medes and Persians under Cyrus (b.c. 538), having lasted less than a century, and with its fall the empire of the East passed from the Shemites to a people of the Aryan race.
Fuente: The Cambridge Bible for Schools and Colleges
Then shall his mind change – or, better, Then he sweeps by, chalaph is used of the overflowing of a river, Isa 8:8, of a wind chasing, Isa 21:1, of the invisible presence of God passing by, Job 9:11, or a spirit, Job 4:15, of the swift passing of our days, like ship or eagle, Job 10:26, of idols utterly passing away. Isa 2:18, of rain past and gone, Son 2:11. It is, together with abar, used of transgressing Gods law Isa 24:5. It is always intransitive, except as piercing the temples of man Jdg 5:26, or himself Job 20:24.
A wind – ruach, metaphor for simile, as Psa 11:1; Psa 22:14; (13 English) Psa 90:4; Job 24:5; Isa 51:12)
And passes – abar pass over (with chalaph, as here,), Isa 8:8; Nah 1:8; Hab 3:10; transgress, passim; pass away, Psa 37:6; Job 34:29; Nah 1:12)
And is guilty; this his strength is his god – The victory was completed, all resistance ended. He sweeps by, as his own Euphrates, when over-filled by the swelling Isa 8:8 of all its tributary streams, riseth up over all its banks, and overwhelms all where it passes; as a wind which sweepeth Isa 21:1 over the desert: and passes over all bounds and laws, human and divine, and is guilty and stands guilty before God, making himself as God.
This his power is his god – God had said to Israel Exo 6:7, I will be to thee God. The Chaldaean virtually said, this my strength is to me my god. This Nebuchadnezzars own words speak Dan 4:30; Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty? And the statue which was to be worshipped, was, very probably, of himself, as the intoxication of pride has made other pagan kings or conquerors, Alexander or Darius. Belshazzar said Isa 14:14, I will be like the Most High, and the prince of Tyre said Eze 28:2, I am a god, and antichrist shall exalt himself above all that is called god, and, as God, sit in the temple of God, shewing himself that he is god 2Th 2:4. Such is all pride. It sets itself in the place of God, it ceases to think of itself as Gods instrument, and so becomes a god to itself, as though its eminence and strength were its own, and its wisdom were the source of its power (See Eze 28:2-5), and its will the measure of its greatness. The words, with a divine fullness, express severally, that the king Shall sweep along, shall pass over all bounds and all hindrances, and shall pass away, shall be guilty and shall bear his guilt ; and so they comprise in one his sin and his punishment, his greatness and his fall. And so, 40 years afterward Nebuchadnezzar, Dan 5:19-20. whom he would, he slew; and whom he would, he kept alive; and whom he would, he set up; and whom he would, he put down; but when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him; Dan 4:31, there fell a voice from heaven, The kingdom is departed from thee; and Belshazzar; Dan 5:23, Dan 5:30, in the same night that he lifted up himself against the Lord of heaven, was slain.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Then shall his mind change] This is thought to relate to the change which took place in Nebuchadnezzar, when “a beast’s heart was given to him,” and he was “driven from the dwellings of men.” And this was because of his offending-his pride and arrogance; and his attributing all his success, &c., to his idols.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then: it notes both the time and cause of what happened; extraordinary successes, and a continued series of them, attending the designs and attempts of the Chaldean kings, at last made them so haughty and proud, as to trample on kings, Hab 1:10; and when their pride was at this height, it stops not here.
His mind; the spirit or wind, as the Hebrew, and so some think the prophet does foretell the change of his prosperous gales, his downfall; but it is more natural to understand it of the change of mind in the prosperous Chaldean, he will think other thoughts of himself. his affairs, and of other men.
He shall pass over; break over the bounds of all sober and modest sentiments, exceed in his value of himself, and of his achievements, as Sennacherib first did, 2Ch 32:17-19, and next Nebuchadnezzar, surnamed the Great, Dan 4:29,30.
Offend: this pride was a great sin, and highly provoked God; for the insolent tyrant idolized himself.
Imputing this his power, the strength by which he had done all this great exploits, or the might and power to which he had advanced himself, unto
his god: this at first seems a little tolerable, it seems to savour somewhat of religion, yet it is a great offence thus to ascribe his grandeur to a dumb idol, but it is worse to reckon his strength to be his god, as the words will express it in the Hebrew. See Dan 4:29,30.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Thenwhen elated by hissuccesses.
shall his mind changeHeshall lose whatever of reason or moderation ever was in him, withpride.
he shall pass overallbounds and restraints: his pride preparing the sure way for hisdestruction (Pr 16:18). Thelanguage is very similar to that describing Nebuchadnezzar’s “change”from man’s heart (understanding) to that of a beast, because of pride(see on Da 4:16; Da4:30, 31; Da 4:33, 34). Anundesigned coincidence between the two sacred books writtenindependently.
imputing thishis power unto his god (Da5:4). Sacrilegious arrogance, in ascribing to his idol Bel theglory that belongs to God [CALVIN].GROTIUS explains, “(sayingthat) his power is his own as one who is a god to himself”(compare Hab 1:16; Dan 3:1-30).So MAURER, “He shalloffend as one to whom his power is his god” (Job12:6; see on Mic 2:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall [his] mind change,…. The mind of the king of Babylon; not that, when he had taken Jerusalem, he altered his purpose, and laid aside his designs of attacking other nations, and returned to his own country; where he became guilty of gross idolatry, in setting up the golden image in the plain of Dura, which he required all his subjects to worship, and to which he ascribed all his victories; for, five years after this, Josephus w says, he led his army into Coelesyria, and conquered the Moabites and Ammonites, and entered Egypt, and slew the reigning king of it: but rather the disposition of his mind changed for the worse upon his success in subduing kings and princes, and their kingdoms; for though his mind was never good, but always proud, haughty, and ambitious, insolent, cruel, and tyrannical; yet, being flushed with his conquests, he grew more and more so:
and he shall pass over x, or “transgress”, all bounds of modesty and sobriety, of humanity and goodness:
and offend, [imputing] this his power unto his god y; this particularly will be the sin he will be guilty of, he will ascribe all his achievements to his idol Bel; or rather to himself, to his own prowess and valour, his wisdom and skill in military affairs; for so it will bear to be rendered, making “this his own power to be his god”; and perhaps the golden image Nebuchadnezzar set up to be worshipped was for himself; see Da 4:30. The Targum is,
“therefore, because of the lifting up of his spirit, his kingdom was removed from him; and he committed an offence, in that he multiplied glory to his idol;”
and some interpret the whole of this of the miserable condition Nebuchadnezzar was brought into, being a prophecy of it: “then shall his mind change”; his heart from man’s to a beast’s, Da 4:16: “and he shall pass over”; from all society and conversation with men, and have his dwelling with beasts, Da 4:31: “and offend”, or rather “be punished”, and become desolate and miserable, for his pride, and idolatry, and other sins: “this his power” is “his god” z; spoken ironically; see what his power is now, being changed into a beast, which he reckoned his god, or gloried in as what he had from his god: but I rather think the whole is a continuation of his success, particularly in the land of Judea; and to be rendered, “then shall he pass through, as the wind, and shall pass over; and he shall bear the punishment of his sin, whose power is his god”; that is, the king of Babylon and his army, the Chaldeans, should pass through all nations and kingdoms that were between them and Judea, like a strong wind or whirlwind, to which they are compared, Jer 4:13 and carry all before them, none being able to resist and oppose them; and should pass over rivers that lay in their way, and the boundaries of Judea, and spread themselves over the whole country; and then that country, and the inhabitants of it, should be punished for their sins, particularly for their confidence in themselves; in their wealth and riches; in their fortresses and strong towers; in their own works of righteousness; all which they made idols of, and trusted not in their God, as they ought to have done.
w Antiqu. l. 10. c. 9. sect. 7. x “transgredietur”, Pagninus, Vatablus, Calvin, Drusius, Tarnovius. y “iste est, ejus robur fuit pro deo ejus”, Gussetius. z “Tune immutatus est spiritu, et transiit et desolatus est, hoc robur ejus est dei ejus”, De Dieu.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse to that irreclaimable people, but he now turns to the remnant; for there were always among them some of the faithful, though few, whom God never neglected; yea, for their sake often he sent his prophets; for though the multitude derived no benefit, yet the faithful understood that God did not threaten in vain, and were thus retained in his fear. This was the reason why the prophets were wont, after having spoken generally, to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be noticed, as we have said elsewhere; for when the prophets denounce God’s wrath, the discourse then is directed indiscriminately to the whole body of the people; but when they add promises, it is then as though they called the faithful to a private conference, and spake in their ear what had been committed to them by the Lord. The truth might have been useful to all, had they returned to a right mind; but as almost the whole people had hardened themselves in their vices, and as Satan had rendered stupid the minds and hearts of nearly all, it behaved the Prophet to have a special regard to the chosen of God. We now then apprehend his design.
And he says— now he will change his spirit. He bids the faithful to entertain hope, because the Chaldeans, after having poured forth all their fury, will be punished by the Lord for their arrogance, for it will be intolerable. This may indeed seem frigid to ungodly men; for what wonder is it that the Chaldeans, after having obtained so many victories, should grow haughty and exult in their success, as is commonly the case? But as this is a fixed principle with us, that men’s pride becomes intolerable to God when they extremely exult and preserve no moderation—this is a very powerful argument—that is, that whosoever thus raises his horns shall suddenly be laid prostrate by the Lord. And Scripture also ever sets this before us, that God beats down supercilious pride, and does this that we may know that destruction is nigh all the ungodly, when they thus grow violently mad, and know not that they are mortals. It was then for this reason that the Prophet mentions what he says here; it was that the faithful might hope for some end to the violence of their enemies, for God would check their pride when they should transgress. But he says— then He will change his spirit; not that there was before any humility in the Chaldeans, but that success inebriated them, yea, and deprived them of all reason. And it is a common thing that a person who has fortune as it were in his hand, forgets himself, and thinks himself no longer a mortal. Great kings do indeed confess that they are men; but we see how madness lays hold on them; for, as I have said, being deluded by prosperity, they deem themselves to be nothing less than gods.
The Prophet refers here to the king of Babylon and all his people. He will change, he says, his spirit; that is, success will take away from him whatever reason and moderation he had. Now since the proud betray themselves and their disposition when fortune smiles on them, let us learn to form our judgement of men according to this experiment. If we would judge rightly of any man we must see how he bears good and bad fortune; for it may be that he who has borne adversity with a patient, calm and resigned mind, will disappoint us in prosperity, and will so elate himself as to be wholly another man. The Prophet then does not without reason speak of a change of spirit; for though the Chaldeans were before proud, they were not so extremely haughty as when their pride passed all bounds, after their many victories. He will change then his spirit; not that the Chaldeans were another kind of people, but that the Lord thus discovered their madness which was before hid.
He then adds— he will pass over. The Prophet intended to express that when the Lord suffered the Chaldeans to rule far and wide, a way was thus opened for his judgements, which is far different from the judgement of the flesh. For the more power men acquire the more boldness they assume; and it seemed to tend to the establishing of their power that they knew how to use their success. But the Lord, as I have said, was secretly preparing a way to destroy them, when they thus became proud and passed all bounds; hence the Prophet does not simply condemn the haughtiness and pride of the Chaldeans, but shows that a way is already open, as it were, for God’s judgement, that he might destroy them, inasmuch as they would render themselves intolerable.
He afterwards adds— and shall act impiously. The verb אשם, ashem I refer to the end of the verse—where he ascribes his power to his own god. And the Prophet adds this explanation, in order that the Jews might know what kind of sin would be the sin of the king of Babylon. He then charges him with sacrilege, because he would think that he had become the conqueror of Judea through the kindness of his idol, so that he would make nothing of the power and glory of the true God. Since then the Babylonian would transfer God’s glory to his own idol, his own ruin would be thus made ripe; for the Lord would undertake his own cause, and execute vengeance on such a sacrilege; for he speaks here no doubt of the Babylonian, and according to his view, when he says—
This his strength is that of his god; but were any inclined to explain this of the true God, as some do, he would make a harsh and a forced construction; for the Babylonians did not worship the true God, but were devoted, as it is well known, to their own superstitions. The Prophet then no doubt makes known here to the faithful the pride with which the Babylonians would become elated, and thus provoke God’s wrath against themselves; and also the sacrilegious boasting in which they would indulge, ascribing the victories given them to their own idols, which could not be done without daring reproach to the true God. (16) It now follows—
(16) The foregoing verse is one on which no satisfactory explanation has been given. The one adopted here has been materially followed by Vatablus, Druius, and Dathius, except as to the last clause. As to the first part of the verse Henderson gives the best sense, for it corresponds with “changing” to [ חלף ] and “courage” to [ רוח ], (see Jos 2:11😉 and of “passing onward” to [ עבר ], and not of “passing over,” i.e. bounds or moderation, which it seems not to have, when used, as here, intransitively. The passing here is evidently what is referred to in verse 6, as the renewing of courage would arise, from the success mentioned in verse 10.
The best exposition of the last clause is what Grotius has suggested, and has been followed by Marckius and Dathius —that the Chaldeans made their own strength their God; (see verse 16;) the rendering then would be this,—
Then will it renew courage, And pass through, and become guilty; — This is strength being its god, or literally, This is strength for its god.
There is an inconsistency in our version, and also in Calvin, as to this passage, from verse 6 to the end of this verse. The number is changed. The “bitter nation,” mentioned in verse 6, is meant throughout; and we ought to adopt the plural number throughout, as Newcome does, or, according to Henderson, the singular. There is no change of person, as some suppose, at the beginning of verse 10; for [ הוא ], there, and [ הוא ] in verse 6 is the same—the “bitter nation.”— Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Hab. 1:11. Then] Elated by victory. Change] Lit. the wind passes by; the storm of violence like the wind sweeps over the land. Some refer it to the Chaldee nation, who change in mind, lose reason and moderation, and get proud. Power] is their god, or (saying that) his power is his own, as one who is a god to himself [Grotius]. Henderson givesThen it gaineth fresh spirit; it passeth onward and contracteth guilt, (saying,) Is this his power through his God.
Hab. 1:12.] God now vindicated in opposition to the boast of the enemy. God eternal and holy. Die] The Chaldeans will not destroy, only correct us. Mighty] Lit. Rock (Deu. 32:4). Thou] They are only thy instruments.
Hab. 1:13. Look] inactively upon violence. Deal] Chaldeans once allies of the Jews, now violent oppressors (Isa. 21:2; Isa. 24:16). Right] Bad as Jews were, they were much better than their enemies.
Hab. 1:14.] God made his people defenceless as the fish, left them in disorder, and without any to care for them.
Hab. 1:15.] The enemy easily catches them and exults in his success.
Hab. 1:16. Sacrifice] Idolize their military skill and power by which they gained success. Ancient Scythians offered yearly sacrifices to a sabre set up as a symbol of Mars [Keil].
Hab. 1:17. Therefore] shall he empty] Lit. spread his net continually to destroy nations? Empty it and throw it in again for a fresh draught? It is implied that God will not permit such conduct to go unpunished, but the answer is reserved for the sequel.
Hab. 1:5-11]. Gods answer to the complaint. Behold] prophet and people. God is about to act, and they will be terrified at its results (cf. Act. 13:41).
HOMILETICS
SUCCESS ABUSED.Hab. 1:11; Hab. 1:16
Elated with success, the Chaldeans pass over all bounds and restraints. In pride and arrogance they attribute all glory to themselves or their gods, deify their own power, and incur the Divine displeasure. They were intoxicated with their success and abused it. Success is abused
I. When it is over-valued. Men cry, Nothing succeeds like success, and aim at it, for its own sake. In anticipation and possession it is over-estimated. It creates pride, and sometimes overturns reason. The human heart, says Volney, is often the victim of the sensations of the moment; success intoxicates it to presumption, and disappointment dejects and terrifies it.
II. When it is thought to cover sins. If sinful acts are crowned with success, they are considered proofs of prowess, matters of boasting and exultation. The end is thought to justify the means. The Chaldeans rejoiced in conquests gained by the miseries of the Jews, grew haughty and insolent, and prepared themselves for ruin by worshipping their own power. Speed in the wrong direction is construed into providence; favour to sinful projects and success in evil courses are taken as signs of Gods approval. Thus, because God suffers mischief to prosper, men forget their guilt and rejoice in iniquity. But they prosper only to die, and like beasts fatten to fit them for slaughter. Fat may be their portion and plenteous their meat (Hab. 1:16), but he slew the fattest of them (Psa. 89:31).
III. When it is ascribed to wrong sources. Men render Divine honours to themselves and their idols rather than to God, who alone gives skill and success.
1. They attribute success to idols. Imputing this his power unto his god. The Chaldeans ascribed success to Bel and Nebo, and blasphemously argued that because they had conquered his people, Jehovah was inferior to their gods. Ancient Romans deified their standards and arms. Savage nations have made idols of their implements and arrows. There is no truth in that religion which dishonours the true God, and no stability in that prosperity which is attributed to idols. He shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished (Dan. 11:36).
2. They attribute success to their own power. They sacrifice unto their net, and burn incense unto their drag. When men deny God, they deify themselves, and adore their own skill. Ajax called his sword his god, and thanked it for all its brave achievements. Belshazzar said, I will be like the Most High (Isa. 14:14); the Prince of Tyre said, I am a god (Eze. 28:22); and Antichrist exalts himself above all that is called God (2Th. 2:4). Nebuchadnezzar was proud of the might of his power, and the Assyrian declared, By the strength of my hand I did it; and by my wisdom, for I am prudent (Isa. 10:13-15). Sad are those events in life which minister pride, and give occasion to men to deprive God of honour and exalt themselves. He who boasts of a thing, says Luther, and is glad and joyous on account of it, but does not thank the true God, makes himself into an idol, gives himself the glory, and does not rejoice in God, but in his own strength and work.
To our own nets neer bow we down,
Lest on the eternal shore,
The angels, while our draughts they own
Reject us evermore [Keble].
GODS CHARACTER A GROUND OF CONSOLATION IN DISTRESS.Hab. 1:13
The prophet turns again to God in sublime contrast to the deifying of human powervindicates the character of Jehovah as opposed to idols, and declares entire confidence in him as the true ground of consolation in distressArt thou not from everlasting? &c.
I. God is Eternal. Go back as far as possible in thought, God was before thought. In the beginning God. From everlasting to everlasting thou art God. Hence,
1. God is unchangeable in his purpose. He is a rock firm and immovable. From the eternity of his nature the prophet infers the eternity of his purpose. My God. He has delivered in the past, and will deliver in the present and in the future (2Co. 1:10). Whatever changes he never changes. His people lay hold of his covenant, claim a special interest and express a strong hope in it. Therefore we shall not die.
1. Temporally we shall not die. God will reserve a remnant of the Jews to return from captivity to the land of their fathers, to build his temple and enlarge his Church. 2. Spiritually we shall not die. He will keep his promise, and we shall not lose an interest in a better life.
3. Eternally we shall not die. God having loved once will love to the endwill never cast off his people. In eternal wisdom God hath given eternal redemption, and an eternal inheritance.
2. God is unchangeable in his providence. The prophet might be distressed at the description of the enemythe condition of his people might perplex and seem to contradict the covenant, but present judgment was only temporary chastisement. Their enemies would not destroy, but only correct them. The rod was in the hands of God. Because God lived, they would live (Joh. 14:19). Men might be wicked, cruel, and perverse, but he was always the same. Clouds may hide the light, but do not destroy the sun. Why art thou cast down, O my soul? &c.
Now thou arrayst thine awful face
In angry frowns, without a smile;
We, through the cloud, believe thy grace,
Secure of thy compassion still.
II. God is holy. Mine Holy One. The prophet implores God as an individual and in the name of Israel. God in a special manner separated them from other nations, avowed and adopted them as his own. He therefore takes special interest in them, and will exercise special mercy towards them (Hos. 11:9). The chastisement of the enemy confirmed his holiness and purified his people. The victorious heathen were unholy, imputed power to idols, but he was the Holy One of Israel whom they reproached (Isa. 37:23). Gods holiness then is
1. A guarantee of punishment to sin.
2. Of deliverance to his people: and,
3. Of justice and right to all men. Among his people, or in the wicked, God will not leave sin unpunished. Who is like unto thee, O Lord, among the gods? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders?
GOD DOES NOT APPROVE OF SIN.Hab. 1:13
Men are tempted to think it is vain to serve God, when he permits the wicked to triumph over them. True views of God will check such thoughts. He cannot look upon sin with approbation. His eyes are too pure to behold evil and connive at it. We infer from this that God is holy, and will certainly punish sin.
I. The testimony of Scripture proves this. From beginning to end it sets forth the holiness of God. In rite and ceremony, in precept and doctrine, its constant voice is heard, Holy, holy, holy is the Lord God Almighty.
II. The testimony of Providence proves this. In the expulsion of angels from heaven and our first parents from Edenin floods and firein the history of Israel, and in the punishment of the wicked. We see justice written in actions, and Gods abhorrence of sin in the judgments he has inflicted. Evil may array itself in wit and grandeur, or in villany and success, but it is always the abominable thing which the Lord hates. Its perpetrators are hated, and will be punished by him. For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all workers of iniquity.
THE ENIGMAS OF LIFE.Hab. 1:13-17
Troubled thoughts are not easily driven away. Circumstances arise in which perplexities increasein which Gods conduct seems at variance with his Word, and in which Gods people find it difficult or impossible to solve the enigmas of life. The prophet seemed astonished, and expostulated with God at his proceedings against the Jews by the Chaldeans. Wherefore lookest thou upon them that deal treacherously, &c.
I. Why does God permit his people whom he loves to be persecuted? Why do the enemies who blaspheme thy name, deal cruelly and perfidiously with thy people?
1. They are devoured. The wicked devoureth the man that is more righteous than he. This has always been the lot of Gods people, from the days of Abel to the present time. In the world ye shall have tribulation. But this cruelty was great. They were hunted and devoured like prey.
2. They are destroyed. God permitted the weaker to be taken by the stronger. They were caught like fish in the sea, crushed like reptiles in the dust. They had no defender to protect nor avenge them. God was silent and held his tongue. This seems strange to those who trust in God. To punish the wicked may be the will of God, but to strike at the righteous is treason. Why then does God permit this? How can he love them? If God has fixed the times for executing his purposes why does he hide them from his people (Job. 24:1)? Wherefore do the wicked live, become old, yea, are mighty in power?
II. Why does God, who is holy, permit sinners to prosper in wickedness? Wherefore lookest thou, &c.
1. Wickedness exulting over goodness. Rejoicing in its work of mischief and destruction. Men glory in their crimes.
2. Wickedness idolizing itself. They sacrifice unto their own net. Coarse forms of idolatry spring from a corrupt mind. When the idol is first set up in the heart, men will not be long before they worship their wealth and wisdom, their armies and navies.
3. Wickedness apparently perpetual. The enemy had gathered immense booty, and was rejoicing over it. They had caught the Jews like fish in a net. Will they devour what they have taken? Will they empty the net again, and unceasingly go on without check or punishment? asks the prophet. How perplexing were these things to his mind. They have been perplexing to the good in every age. The abnormal state of the world is a sore puzzle to most men. Ovid was tempted to say there were no gods. Brutus condemned virtue entirely when defeated, and Pompey declared that a mist had come over the eyes of Providence, when overcome by Csar. Thus men charge God foolishly. The Psalmist solved the problem in nearness to God (Psa. 73:17)saw that this life was only a state of trial and probation. Things may stagger the godly now, for we are brutish in knowledge, impatient in spirit, and incapable of comprehending Gods plans. Wait patiently, all will be cleared up before the great tribunal. How unsearchable are his judgments, and his ways past finding out!
Fixed to the hold, so might the sailor aim,
To judge the pilot, and the steerage blame,
As we direct to God what should belong,
Or say that Sovereign Wisdom governs wrong.
HOMILETIC HINTS AND OUTLINES
Hab. 1:12. Notice,
1. The grievous affliction of Gods people. They were ready to die, oppressed, and almost annihilated.
2. The Divine appointment of this affliction. Thou hast ordained them for judgment. The enemy had no power over Israel but what God gave them. Hence the affliction was
(1) Appointed in measure.
(2) Appointed in duration.
(3) Appointed in instrumentality. All power is derived from God, and is under his control (Psa. 17:14). Men are in his hands, cannot destroy his people, nor frustrate his design.
3. The blessed design of this affliction. Thou hast established them for correction. Not for vengeance, not for their own ends and pleasure; but for correction. This correction is needed, and should be expected. As threshing separates the corn from the chaff, says Burton, so does affliction purify virtue. Michael Angelo saw in the rude block an angel form, and with a sculptors skill carved the image and revealed its beauty; so God rough hews his people, forms and fashions them by affliction into his likeness. Blessed is he whom thou chastenest.
4. The vigorous hope under this affliction. We shall not die. On the unchanging character and the eternal covenant of God, we ground our hope of deliverance, and our belief in the perpetuity of his Church. Virtue, says Dr. Moore, can stand its ground as long as life; so that a soul well principled will be sooner separated than subdued. The Lord hath chastened me sore; but he hath not given me over unto death. I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Let us thank God for discipline, and kiss the rod which smites us. It is not the stroke of a tyrant, but the chastening of a Father.
Such sharpness shows the sweetest Friend,
Such cuttings rather heal than rend.
The three titles of God in this verse are significant. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see Gen. 2:4); he is also Elohai, my, i.e. Israels God, who from time immemorial has proved to the people whom he had chosen as his possession, that he is their God; and the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous [Keil].
Hab. 1:14-15. The two figures (fish and reptiles) indicate the low and helpless condition of the Jews. The world is like a troubled sea, the weaker are caught and devoured by the strongerthe more venomous hurt and destroy the rest. Notice also the agencies of cruelty.
1. The angle;
2. The net; and
3. The drag. Nebuchadnezzar and the Chaldeans are a faint image of Satan, who casts out his baits and his nets in the stormy sea of this life, taking some by individual craft, sweeping others in whole masses to do evil; and whoso hath no ruler, and will not have Christ to reign over them, he allures, hurries, drags away as his prey [Pusey].
Hab. 1:15-16. Notice,
1. The instruments of wickedness.
2. The success of wickedness.
3. The insolence of wickedness. Here is the growth of iniquity; for first they exercise all cruel inhumanity against the Jews, then they rejoice over them, and then doth the sin grow out of measure sinful, for they forbear not to provoke God himself by their pride of heart, robbing him of the glory of his own work, and ascribing it to themselves [Marbury].
The career of a great conqueror has something intoxicating. Before Napoleon men degraded themselves and became idolaters. The sin of the world-power is two-fold; first, it deals with the property of God as if it were its own; secondly, it does not honour God for the success granted to it, but its own power [Lange].
Hab. 1:17.
1. The questionShall they?
2. From whence the answer. (a) reason? (b) philosophy? (c) experience? (d) it must be left where the Psalmist leaves it (Psa. 74:22).
3. The right attitude in ch. 2.
Hab. 1:13-17. There is a limit set to the power of the wicked.
1. God is holy.
2. But the work of the wicked is unholy. For, (a) It is a work of hatred against the righteous. (b) It is an abuse of the powers bestowed by God. (c) It does nothing for God, but everything for itself (Hab. 1:15). (d) It does not give God honour, but makes itself an idol (Hab. 1:16).
3. Therefore it must have an end (Hab. 1:17) [Lange].
ILLUSTRATIONS TO CHAPTER 1
Hab. 1:12-17. Let us at all times cherish in our minds an unrelaxing certainty, that we shall always find the Almighty perfect in his justice to all, and in everything, and individually to each of us, as soon as we have sufficient knowledge of his operations with respect to us. Let us wait with patience until what we do not perceive or cannot comprehend shall be satisfactorily elucidated to us. We expect this equity in our intercourse with each other. Let us also so conduct ourselves, in all our thoughts and feelings with reference to Him, whatever may be his present or future dispensations personally to ourselves [Turner].
Shall they? Providence is often mysterious and a source of perplexity to us. Walking in Hyde Park one day, I saw a piece of paper on the grass. I picked it up; it was a part of a letter; the beginning was wanting, the end was not there: I could make nothing of it. Such is providence. You cannot see beginning or end, only a part. When you can see the whole, then the mystery will be unveiled. [Thomas Jones, 1871].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(11) Then shall his mind change. . . .Better, Then he sweeps by like a wind and passes. But he is guilty, making this his strength his god. By an abrupt transition the latter half of the verse diverts our attention from the human view of the world-conqueror to his appearance in Gods sight. Men only see an irresistible force sweeping over the face of the earth like a whirlwind; here to-day, and to-morrow nothing but devastation and ruin to testify to its visit. And men are dazzled by this mighty display of power. But, even as Daniel at Belshazzars feast, Habakkuk pronounces the oppressors doom in the very hour of triumph. The description of the irresistible invader drops into the sudden depths of anti-climax, But he is (counted) guilty. His guilt consists just in what men deem so glorious, in his self-reliant irresponsible pursuit of grandeur. The brute force of armaments is the supreme deity of the Chaldan. His sword and spear are, as it were, his idols. (Comp. Hab. 1:16.) God, in whose hands his breath is, and whose are all his ways, has he not glorified. (Comp. Dan. 5:23.) Therefore that God shall bring on him ruin and ignominy, and the very nations which have marvelled at his prowess shall taunt and contemn him (Hab. 2:6). Here, then, is the key-note of so much of the second canto (Hab. 1:12 to 2 fin.) as relates to the downfall of the invader.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Hab 1:11. Then, &c. Then shall his spirit be changed, and he shall depart, and become guilty, who confided in his god. The prophet here foretels the wonderful change which was to happen to Nebuchadnezzar; who was to have the heart of a beast, and to become guilty; to be punished for his pride, to depart from his palace, and to dwell in the fields. See Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hab 1:11 Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.
Ver. 11. Then shall his mind change ] For the worse, in peius proficiet; his good and his blood shall rise together, as the proverb hath it; he shall be puffed up with his victories.
“ Luxuriant animi rebus plerunque secundis. ”
Pride compasseth prosperous persons as a chain, Psa 73:5-6 Job 15:25-27 ; their hearts are lifted up with their successes, as a boat that riseth with the rising of the water. Evagrius noteth it for a special commendation of Mauricius the emperor, that notwithstanding his great prosperity he retained his ancient piety.
And he shall pass over
And offend, imputing this his power to his god
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mind = spirit. Hebrew. ruach. App-9.
over = through.
god. Hebrew. ‘eloah (App-4. V): i.e. his object of worship.
Fuente: Companion Bible Notes, Appendices and Graphics
shall his: Dan 4:30-34
imputing: Dan 5:3, Dan 5:4, Dan 5:20
Reciprocal: Deu 2:21 – but the Lord 1Sa 5:2 – of Dagon 2Ch 28:23 – Because the gods Eze 31:12 – strangers Hab 1:16 – they
Fuente: The Treasury of Scripture Knowledge
Hab 1:11. Change means to be active and move promptly toward the objective. Offend is from ASHAM and defined by Strong, “To be guilty,” The thought is that, though the Chaldean army was to be the instrument in God’s hand in this great event, yet they will make a serious mistake in giving the credit for their achievement to their god.
Fuente: Combined Bible Commentary
1:11 Then shall [his] mind change, and he shall {i} pass over, and offend, [imputing] this his power to his god.
(i) The Prophet comforts the faithful that God will also destroy the Babylonians, because they will abuse this victory, and become proud and insolent, attributing the praise of this to their idols.
Fuente: Geneva Bible Notes
The Babylonians would sweep through the ancient Near East like the wind and pass on from one doomed nation to the next. Yet Yahweh promised to hold them guilty because they worshipped power instead of the true God. This is the reason God would judge them.
God may seem to be strangely silent and inactive in provocative circumstances. He sometimes gives unexpected answers to our prayers. And He sometimes uses strange instruments to correct His people. [Note: See D. Martyn Lloyd-Jones, From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History, pp. 15-18.]