Exegetical and Hermeneutical Commentary of Habakkuk 1:4
Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
4. law is slacked ] lit. numbed, rigid, i.e. motionless, paralysed and ineffectual. The term “law” ( torah) means properly divine instruction given orally at the mouth of the priest (Jer 18:18; Mal 2:6-7); then also that given orally by the prophet (Isa 1:10), and more generally any oral instruction (Pro 1:8; Pro 6:20). In a wider sense it is divine instruction regarding any subject, particularly matters of ritual; then specially of the law of Moses in Deuteronomy, and finally of the whole Pentateuch. In some cases the word seems generalized to mean the revelation as a whole communicated to Israel, particularly as being essentially the true knowledge of the true God, which it is the mission of Israel the servant of the Lord to impart to the nations, Isa 42:4; cf. Isa 49:6, Isa 51:4. Parallel to the word in this use is the term “judgment,” e.g. Isa 42:3-4 “till he have set judgment in the earth, and the isles shall look unto his torah.” See next clause.
judgment doth never go forth ] The word “never” does not seem anywhere to mean “at no time,” “on no occasion,” it appears always to refer to the future, e.g. Psa 10:11; Isa 13:20; Amo 8:7. The words must therefore be rendered: and judgment shall never go forth a sense unsuitable to the connexion.
It is probable that the word has here some modified meaning, and that the sense is akin to Isa 42:3 “judgment unto truth,” or, according to truth, paraphrased “unto victory” Mat 12:20. “Law” here hardly means the specific decision of the priest on particular questions, nor “judgment” the sentence of the magistrate in particular causes; rather the sense is: law, i.e. moral (social) law (Amo 2:4; Hos 4:6) is paralysed and cannot assert its validity, and judgment, i.e. “right,” comes not forth in its fulness, but is seen maimed. Others, as Wellhausen, take law and judgment in the sense they have in Isaiah 40 seq., of the true religion of Jehovah, and consider the prophet’s complaint to be that the predominance of the heathen powers represses the true religion and prevents its expansion and effectiveness. This sense is less in harmony with the other statements of the passage.
the wicked doth compass about the righteous ] Unlike its use in Psa 142:7 “compass” is employed here in a hostile sense, to hem in, so as to impair one’s liberties and just rights (Job 3:23). Both “righteous” and “wicked” are collective terms, referring to classes. The antithesis was used not only of two classes in Israel (Isa 3:10-11; Isa 5:23; Isa 11:4; Zep 1:3), but particularly in later times “wicked” was used of the heathen nations and “righteous” of Israel. The antithesis is taken in the latter sense here by those who consider Hab 1:1-4 to refer to heathen oppressions, cf. Hab 1:13.
wrong judgment proceedeth ] As R.V.: therefore judgment goeth forth perverted, i.e. “right,” the good cause of the righteous, fails to prevail.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore – i. e., Because God seemed not to awake to avenge His own cause, people promised themselves that they might sin on with impunity. Sin produces sin, and wrong produces wrong; it spreads like an infectious disease, propagating itself, and each, to whom it reaches, adds to its poison. At last, it reached those also, who should be in Gods stead to restrain it. The divine law itself is silenced, by the power of the wicked, by the sin of the judge, the hopelessness of all. When all around is evil, even those not yet lost are tempted to think; Why should I be other than they? What evil befalls them? Why stand alone? Even a Psalmist Psa 73:15, Psa 73:12-13 speaks as if tempted to speak even as they. These are the ungodly who prosper in the world; they increase in riches; verily I have cleansed my heart in vain, and washed my hands in innocency; and Solomon Ecc 8:11, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
The law is slacked – literally is chilled (as we say, is paralyzed), through lack of the fire of love. This is what our Lord says Mat 24:12, Because iniquity shall abound, the love of many shall wax cold. The divine law, the source of all right, being chilled in peoples hearts, judgment, i. e., the sentence of human justice, as conformed to divine justice, doth never go forth. Human sense of right is powerless, when there is not the love of Gods law. It seems always ready to act, but always falls short, like an arrow from an unstrung bow. The man seems always about to do right; he judges, sees, aright – all but does it – yet, at last, he always fails. It goes not forth. The children are come to the birth, and there is not strength to bring forth Isa 37:3.
For the wicked doth compass about the righteous, laying snares for him, as the Jews for our Lord; evil is too strong for a weak will to do right, and overbears it. Pilate sought in many ways, how he might deliver Jesus, yet he finally did deliver Christ into their hands.
Therefore wrong judgment proceedeth – literally, judgment proceedeth wrested. He had said, it never goes forth; never, that is, in its true character; for, when it does go forth, it is distorted. Dion.: For gifts or favor or fear or hate the guiltless are condemned trod the guilty acquitted, as saith the Psalmist Psa 82:2, How long will ye judge unjustly and accept the persons of the ungodly? Theoph.: Judgment goes forth perverted in the seat of mans judgment (the soul), when, bribed by the pleasures of sense, it leans to the side of things seen, and the ungodly one, the rebel angel, besets and overpowers him who has the sense of right; for it is right that things seen should give way to things unseen 2Co 4:18; for the things which are seen are temporal, but the things which are not seen are eternal. Why then all this? And how long? Why does God bring it before him and He who is of purer eyes than to behold iniquity, behold grievance, which His Holy Eyes could not endure? Neither the unseen presence of God nor the mission of the prophet checks. If he rebukes, no one hearkened; if he intercedes for sinners, or against sin, God made as though He would not hear. God answers that, though to mans impatience the time seems long, judgment shall come, and that, suddenly and speedily. While the righteous is enquiring, how long? and the wicked is saying Mat 24:48, My Lord delayeth His coming, He is come, and seen in the midst of them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The law is slacked] They pay no attention to it; it has lost all its vigour, its restraining and correcting power, it is not executed; right judgment is never pronounced; and the poor righteous man complains in vain that he is grievously oppressed by the wicked, and by those in power and authority. That the utmost depravity prevailed in the land of Judah is evident from these verses; and can we wonder, then, that God poured out such signal judgments upon them? When judgment doth not proceed from the seat of judgment upon earth, it will infallibly go forth from the throne of judgment in heaven.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Therefore; because the wicked go on with impunity, and the punishment they deserve is deferred.
The law of God, given to this people by the hand of Moses, the whole law, moral, ceremonial, and judicial.
Is slacked; is slighted, weakened, and little studied, and less obeyed by all sorts.
And judgment; not only private men neglect the law, but magistrates, judges, and public officers pervert, or divert, or obstruct it also.
Doth never go forth, Heb. to the end, or, unto victory, with prevalence to restrain the unjust, and to protect the innocent, which is the end of magistracy, Rom 13:3.
The wicked; the unjust and violent man. Doth compass about; as it were besiegeth, surroundeth, with design to oppress and ruin by false witness, interest, or bribery.
Wrong judgment; perverse judgment, wherein innocence is condemned and the guilty are acquitted: so the judges are swords in the bowels, when they should be shields over the bodies of the righteous.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Thereforebecause Thou dostsuffer such crimes to go unpunished.
law is slackedischilled. It has no authority and secures no respect.
judgmentjustice.
wrong judgmentproceedethDecisions are given contrary to right.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore the law is slacked,…. Is not put into execution against offenders: the civil magistrates, whose office it is to do justice according to law, are dilatory, and do not proceed with vigour and spirit against the transgressors of it, and in favour of honest and good men oppressed: or “it intermits” r, or is “intermitted”; it is like a man whose pulse beats low, and is scarce perceived, which is a sign that he is not in good health as the body politic is not, when the law, which is the soul of it, is not suffered to take place, and do its office. So the Targum,
“the law languishes;”
loses its force and vigour, and is ready to expire; which is a sad symptom of the bad estate of a commonwealth.
And judgment doth never go forth; at least not right, to the justifying of the righteous, acquitting the innocent, and giving the cause on the right side; condemning the wicked, and punishing offenders as their crime deserves: it never appears as it should do; it is either not done at all, or done badly and perversely:
for the wicked doth compass about the righteous; to hurt him or ensnare him, and by frauds and wicked artifices, and false witnesses, to carry a cause against him:
therefore wrong judgment proceedeth; the cause is given on the wrong side, against a good man, and for a wicked man; all these things the prophet saw with grief, and complained of to the Lord, from whom he has an answer in the following words:
r “intermittitur”, Junius Tremellius, Piscator, Drusius, Burkius “est, animi deliquium pati”, Tarnovius.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a warmth; for he saw that the law of God was trodden as it were under foot; he saw men so hardened in every kind of sin, that all religion and the fear of God had nearly been extinguished. Hence I have already said, that the Prophet was not here impelled by a carnal passion, as it often happens to us, when we defend ourselves from wrongs done to us; for when any one of us is injured, he immediately becomes incensed, while, at the same time, we suffer God’s law to be a sport, His whole truth to be despised, and everything that is just to be violated. We are only tender on what concerns us individually, and in the meantime we easily forgive when God is wronged, and His truth despised. But the Prophet shows here that he was not made indignant through a private feeling, but because he could not bear the profanation of God’s worship and the violation of His holy law.
He therefore says, that the law was dissolved or weakened, as though he said that God’s law had no longer any authority or regard. Let us hence learn to rouse up ourselves, for we are very frigid, when the ungodly openly despise and even mock God. As, then, we are too unconcerned in this respect, let us learn, by the Prophet’s example, to stimulate ourselves. For even Paul also shows, in an indirect way, that there is just reason for indignation—‘Be ye angry,’ he says, ‘and sin not,’ (Eph 4:26); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended.
This rule the Prophet now follows, Weakened, he says, is the law (9) We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men’s audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think that everything erroneously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot (Gen 19:1.), when he saw every regard for God almost extinct in the land, and especially among the chosen people, whom God had above all others consecrated to himself.
He then adds, judgement goes not forth perpetually. Absurdly do many regard this as having been said in the person of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disordered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Isa 59:4. He then says, that judgement did not go forth perpetually, because the ungodly thought that no account was to be given by them. When, therefore, any one dared to say a word against them, they immediately boiled with rage, and like wild beasts fiercely attacked him. All then were silent, and nearly made dumb, when the ungodly thus prevailed and gathered boldness from the daily practice of licentiousness. Hence, ‘Go forth perpetually does not judgement;’ that is, “O Lord, things are now past hope, and there appears to be no end to our evils, except thou comest soon and applies a remedy beyond what our flesh can conceive.” For the wicked, he says, surround the righteous; that is, when there was any one who continued to retain some regard for religion and justice, immediately the wicked rose up against him on every side and surrounded him before and behind; so it happened, that no one dared to oppose the torrent, though frauds, rapines, outrages, cruelty, and even murders everywhere prevailed; if any righteous men still remained, they dared not come forth into the public, for the wicked beset them on all sides.
He afterwards adds, Therefore perverted judgement goes forth. The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were supplied fuel to their wickedness, as they confounded all distinction between right and wrong: for the Prophet speaks not here of private wrongs which any one might have done, but he speaks of the very rulers, as though he said, “There might have been one remedy, the judges might have checked so great an audacity; but they themselves stretch out their hands to the wicked and help them.” Hence the tribunals, which ought to have been sacred, were become as it were dens of thieves. The word משפט, meshiphith is taken properly in a good sense: Is not judgement then a desirable thing? Yes, but the Prophet says, that it was perverted. It was then by way of concession that judgement is mentioned; for he afterwards adds a word to it, by which he shows that the administration of the laws was evil and injurious: for when any one oppressed had recourse to the assistance of the laws, he was plundered. In short, the Prophet means, that all things in private and in public were corrupt among the people. It now follows—
(9) Calvin omits to notice “therefore,” [ על-כז ], at the beginning of the verse. Henderson says, that the connection is with the second verse: but this can hardly be the case; and certainly what this verse contains is no reason for what is stated in the previous verse. [ לכז ], a similar proposition with this, when followed by [ כי ], as the case is here, refers sometimes to what follows and not to what precedes. See Psa 16:10. The meaning of the verse will be elicited, as I can conceive, by the following version:—
On this account the law fails, And judgment goeth not forth to victory, — Because wickedness surrounds the righteous; Yea, on this account perverted judgment goeth forth.
The expression, [ לא לנצח ], is rendered “never” in our version, and by Newcome; but it never means this: “not for ever, or not always,” it is rendered in other places. See Psa 9:19. But [ נצח ] means as a noun, superiority, excellency, strength, victory; and this, according to Parkhurst, is what it means here. It seems better to render [ רשע ], wickedness, than wicked. It means injustice, the perversion of right, and by this the just man was surrounded or completely beset, so that he had no chance of having justice done to him.— Ed.
Fuente: Calvin’s Complete Commentary
(4) The lawthe Mosaic trhwhich ought to be a bond of security and social welfare is slacked or paralyzed; and is, therefore, unable to do its work. Judgment (mishpt, i.e., redress of evils ) doth never go forth, for the wicked have hemmed the righteous in; and, therefore, there are no judicial sentences, save such as favour the wicked.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Hab 1:4. And judgment doth never go forth, &c. And judgment goeth not forth to victory or perfection, for the wicked overbeareth the righteous. Houbigant. See Isa 42:3.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hab 1:4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
Ver. 4. Therefore the law is slacked ] Defluit lex. An elegant metaphor from the pulse, which, in a dying man, beateth faintly. The law is the pulse of the commonwealth. If it stir not at all, the commonwealth is dead. If it have but slow motion, the commonwealth is weak. But if it keep an equal course, the commonwealth is in good constitution. Lex lux, the law is a light, saith Solomon; but the deluge of sin had well nigh put out this light in Israel; who was now grown in a manner lawless, through long impunity.
And judgment doth never go forth
For the wicked doth compass about the righteous
Therefore wrong judgment proceedeth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
slacked = benumbed.
judgment = justice.
the wicked = a lawless one: looking forward from the Chaldeans to the future Antichrist. Hebrew. rasha’. App-44.
the righteous = the just one (Art. with Hebrew. ‘eth)
wrong = perverted.
proceedeth = goeth forth.
Fuente: Companion Bible Notes, Appendices and Graphics
the law: Psa 11:3, Psa 119:126, Mar 7:9, Rom 3:31
for: 1Ki 21:13, Job 21:7, Psa 22:16, Psa 58:1, Psa 58:2, Psa 59:2, Psa 59:4, Psa 82:1-5, Psa 94:3, Psa 94:20, Psa 94:21, Isa 1:21-23, Isa 59:2-8, Isa 59:13-15, Jer 5:27-29, Jer 12:1, Jer 12:6, Jer 26:8, Jer 26:21-23, Jer 37:14-16, Jer 38:4-6, Eze 22:25-30, Hos 10:4, Amo 5:7, Amo 5:12, Mic 2:1, Mic 2:2, Mic 3:1-3, Mic 7:2-4, Mat 23:34-36, Mat 26:59-66, Mat 27:1, Mat 27:2, Mat 27:25, Mat 27:26, Act 7:52, Act 7:59, Act 23:12-14, Jam 2:6, Jam 2:7
wrong: or, wrested, Exo 23:2, Exo 23:6, Deu 16:19, Eze 9:9
Reciprocal: Deu 25:1 – General 2Sa 4:11 – when wicked Isa 59:14 – General Amo 6:12 – for Hab 1:13 – the wicked Joh 8:15 – judge Act 8:33 – judgment 2Pe 3:16 – wrest
Fuente: The Treasury of Scripture Knowledge
Hab 1:4. The law is slacked means that the people had become careless or even positively disobedient regarding His requirements. The wicked doth compass about the righteous was true In more than one sense. The wicked leaders hindered those who would have been righteously carrying out the Law. AIso, the leaders’ wicked conduct in general was so bad that it covered up or counteracted what things they did that would have otherwise been acceptable. (See the long note in connection with Isa 1:10, volume 3 of this Commentary.)
Fuente: Combined Bible Commentary
1:4 Therefore the law is feeble, and judgment doth never go forth: for the wicked doth {b} surround the righteous; therefore judgment goeth forth {c} perverted
(b) To suppress him, if any should show himself zealous of God’s cause.
(c) Because the judges who should remedy this excess, are as evil as the rest.
Fuente: Geneva Bible Notes
Since God had not intervened to stem the tide of evil, as He had threatened to do in the Mosaic Law, the Judeans were ignoring His law. They did not practice justice in their courts, the wicked dominated the righteous, and the powerful perverted justice. These conditions were common in Judah.
It is clear from the Lord’s reply that follows that others in the nation beside Habakkuk were praying these prayers and asking these questions. The prophet spoke for the godly remnant in Judah.