John Calvin, Commentary on Habakkuk

Commentaries on the Twelve Minor Prophets by John Calvin.

Now first translated from the original Latin, by the Rev. John Owen,
vicar of Thrussington, Leicestershire.

Volume Fourth. Habakkuk, Zephaniah, Haggai

WM. B. Eerdmans Publishing Company, Grand Rapids, 1950, Michigan.
Printed in the United States of America.

Printed in the United States of America



Translator's Preface


The present Volume, though it contains the Works of THREE PROPHETS,
is yet considerably smaller in size than the preceding Volumes; but
the last will more than compensate for this deficiency.
    The two first Prophets, HABAKKUK and ZEPHANIAH, lived before
the Captivity; and the other, HAGGAI, began his prophetic office
about sixteen years after the return of the great body of the people
from Babylon by the permission given them by King Cyrus.
    
    It is commonly thought that HABAKKUK prophesied after
ZEPHANIAH, though placed before him in our Bibles. The reign of
JEHOIAKIM is assigned as his age, about 608 years before Christ,
while Zephaniah performed his office in the reign of JOSIAH, about
30 years earlier. Like the other prophets he is mainly engaged in
reproving the extreme wickedness of the people, on account of which
he denounces on them the judgements of God, while he gives
occasional intimations of a better state of things, and affords some
glimpses of the blessings of the gospels.
    In the first CHAPTER he begins with a complaint as to the
oppression which he witnessed, foretells the dreadful invasion of
the CHALDEANS, describes the severity which would be exercised by
them, and appeals to God on the subject. In the second he waits for
an answer, receives it, and predicts the downfall of the Chaldeans,
and refers to blessings in reserve for God's people. The third
contains what is called the "Prayer of Habakkuk," an ode of a
singular character, in which he briefly describes, for the
encouragement of the faithful, the past interpositions of God on
behalf of his people, and concludes with expressing a full and
joyful confidence in God, notwithstanding the evils which were
coming on the nation.
    "The style of HABAKKUK", says Bishop Lowth, "is poetical,
especially in his Ode, which may justly be deemed one of the most
complete of its kind." And in describing the character of this ode
he says - "The Prophet indeed embellishes the whole of this poem
with a magnificence equal to its commencement, selecting from so
great an abundance of wonderful events the grandest, and setting
them forth in the most splendid dress, by images and figures, and
the most elevated diction; the high sublimity of which he augments
and enhances by the elegance of a remarkable conclusion: so that
hardly any thing of this kind would be more beautiful or more
perfect than this poem, were it not for one or two spots of
obscurity which are to be found in it, occasioned, as it seems, by
its ancientness."
    
    ZEPHANIAH was in part contemporary with JEREMIAH, that is,
during the former portion of the reign of JOSIAH. He foretells the
FALL OF NINEVEH, (ch. 2: 13,) and mentions "the remnant of Baal,"
(ch. 1: 4,) two things which prove that he prophesied during the
former half of that king's reign; for NINEVEH was destroyed about
the sixteenth year of his reign, and it was after that time that the
worship of Baal was demolished by that king.
    The sins of THE JEWS and their approaching judgements occupy
the first Chapter. The second contains an exhortation to Repentance,
encouraged by a promise of protection during the evils that God
would bring on neighbouring nations. In the third the Prophet
particularises the sins of JERUSALEM, announces its punishment, and
then refers to the future blessings which God would freely confer on
His Church.
    
    The style of ZEPHANIAH has been represented as being in some
parts prosaic; and Lowth says that "he seems to possess nothing
remarkable or superior in the arrangement of his matter or in the
elegance of his diction." But it is Henderson's opinion that "many
of the censures that have been passed on his language are either
without foundation or much exaggerated." He appears to be as poetic
in his ideas as most of the Prophets, and in the manner in which he
arranges them, though he deals not much in parallelisms, which
constitute a prominent feature in Hebrew poetry.
    The matters handled by the Prophet are said by Marckius to be
"most worthy of God, whether we regard His serious reproofs or His
severe threatening, or His kind warnings, or His gracious promises,
which especially appertain to the dispensation of the New Testament.
In all these particulars he not only agrees with the other prophets,
but also adopts their expressions." He then gives the following
examples: -
    
    Ch. 1: 6 compared with Jer. 15: 6.
    Ch. 1: 15 compared with Joel 2: 1, 2.
    Ch. 1: 18 compared with Ezek. 7: 19, and Jer. 4: 27.
    Ch. 2: 8, 9 compared with Jer. 48: 2, and Ezek. 25: 1.
    Ch. 3: 3, 4 compared with Ezek. 22: 26, 27, 28, &c.
    
    It does not appear at what time HAGGAI returned from exile,
though probably at the first return of the Jews under ZERUBBABEL,
before Christ 536. But he did not commence his prophetic office till
about sixteen years after; and he delivered what his Book contains
in the space of three months. His messages, which are five, are very
short; and hence some have concluded that they are but summaries of
what he had delivered.
    Much of this Book is historical, interspersed with what is
conveyed in a poetic style. The Prophet, in the first Chapter,
remonstrates with the people, who were very attentive to their own
private concerns, but neglected to build the Lord's Temple; he
refers to the judgements with which they had been visited on this
account, encourages them to undertake the work, and promises them
the favour of God; and then he tells us of his success. In the
second Chapter he removes an apparent ground of discouragement, the
temple then in building being not so splendid as the former, and
promises an additional glory to it, evidently referring to the
Gospel times. He then warns them against relaxing in their work and
thinking it enough merely to offer sacrifices, assures them of God's
blessing, and concludes with a special promise to Zerubbabel.
    What Lowth says of this Prophet's style, that "it is altogether
prosaic," is not strictly true; for there are some parts highly
poetical. See ch. 1: 6, and from 8 to 11 inclusive. "The style of
HAGGAI," observes Henderson, "is not distinguished by any peculiar
excellence; yet he is not destitute of pathos and vehemence, when
reproving his countrymen for their negligence, exhorting them to the
performance of duty."
    
    Though in some instances our COMMENTATOR may not give the
precise import of a passage, yet he never advances but what is
consistent with Divine Truth, and always useful and practical, and
often what betokens a profound acquaintance with the operations of
the human mind under the various trials and temptations which we
meet with in this life; so that the observations made are ever
interesting and instructive. CALVIN never deduces from a passage
what is in itself erroneous or unsound, though in all cases he may
not deduce what the text may legitimately warrant. There is,
therefore, nothing dangerous in what he advances, though it may not
be included in the passage explained. But for the most part his
application of doctrine is what may be fully justified, and is often
very striking, and calculated to instruct and edify.
    Some may think that our Author does not always give that full
range of meaning to the promises and predictions which he explains.
A reason for this may probably be found in the fact, that most of
the Commentators who had preceded him had indulged in very great
extravagancies on the subject; and a reaction generally drives men
to an opposite extreme. But it is very seldom that CALVIN can be
justly charged with a fault of this kind; for, entertaining the
profoundest veneration for the Word of God, he strictly followed
what he conceived the words imported, and what he apprehended to be
the general drift of a passage. Possibly, in the estimation of those
who possess a very vivid imagination, he may be thought to have kept
too closely to what the text and the context require; but in
explaining the Divine Oracles, nothing is more to be avoided than to
let loose the imagination, and nothing is more necessary than to
possess a sound judgement, and to exercise it in the fear of God,
and with prayer for His guidance and direction.
                                            J. O.
    
    THRUSSINGTON,
    October 1848.








The Commentaries of John Calvin on the Prophet Habakkuk





Calvin's Preface to Habakkuk.


    Now follows THE PROPHET HABAKKUK; but the time in which he
discharged his office of a Teacher is not quite certain. The
Hebrews, according to their usual manner, unhesitatingly assert that
he prophesied under the king MANASSEH; but this conjecture is not
well founded. We are however led to think that this prophecy was
announced when the contumacy of the people had become irreclaimable.
It is indeed probable, from the complaint which we shall have
presently to notice, that the people had previously given many
proofs of irremediable wickedness. To me it appears evident that the
Prophet was sent, when others had in vain endeavoured to correct the
wickedness of the people. But as he denounces an approaching
judgement on the CHALDEANS, he seems to have prophesied either under
Manasseh or under the other kings before the time of ZEDECHIAH; but
we cannot fix the exact time.
    The substance of the Book may be thus stated: - In the First
chapter he complains of the rebellious obstinacy of the people, and
deplores the corruptions which then prevailed; he then appears as
the herald of God, and warns the Jews of their approaching ruin; he
afterwards applies consolation, as God would punish the Chaldeans
when their pride became intolerable. In the second chapter he
exhorts the godly to patience by his own example, and speaks at
large of the near ruin of Babylon; and in the third chapter, as we
shall see, he turns to supplication and prayer.
    We shall now come to the words.
    
    
    


Commentaries on the Prophet Habakkuk



Chapter 1.


Lecture One Hundred and Sixth.


Habakkuk 1:1
The burden which Habakkuk the prophet did see.

    The greater part of interpreters refer this burden to the
Chaldeans and the monarchy of Babylon; but of this view I do not
approve, and a good reason compels me to dissent from their opinion:
for as the Prophet addresses the Jews, and without any addition
calls his prophecy a burden, there is no doubt but that he refers to
them. Besides, their view seems wholly inconsistent, because the
Prophet dreads the future devastation of the land, and complains to
God for allowing His chosen and elect people to be so cruelly
treated. What others think is more correct - that this burden
belonged to the Jews.
    What the Prophet understood by the word "masa" has been
elsewhere stated. Habakkuk then reproves here his own nation, and
shows that they had in vain disdainfully resisted all God's
prophets, for they would at length find that their threatening would
be accomplished. The burden, then, which the Prophet Habakkuk saw,
was this - That God, after having exercised long forbearance towards
the Jews, would at length be the punisher of their many sins. It now
follows -

Habakkuk 1:2,3
O LORD, how long shall I cry, and thou wilt not hear! [even] cry out
unto thee [of] violence, and thou wilt not save!
Why dost thou shew me iniquity, and cause [me] to behold grievance?
for spoiling and violence [are] before me: and there are [that]
raise up strife and contention.

    As I have already reminded you, interpreters think that the
Prophet speaks here of future things, as though he had in his view
the calamity which he afterwards mentions; but this is too strained
a meaning; I therefore doubt not but that the Prophet expostulates
here with God for so patiently indulging a reprobate people. For
though the Prophets felt a real concern for the safety of the
people, there is yet no doubt but that they burned with zeal for the
glory of God; and when they saw that they had to contend with
refractory men, they were then inflamed with a holy displeasure, and
undertook the cause of God; and they implored His aid to bring a
remedy when the state of things had become desperate. I therefore
consider that the Prophet here solicits God to visit these many sins
in which the people had hardened themselves. And hence we conclude
that he had previously exercised his office of a teacher; for it
would have been otherwise improper for him to begin his work with
such a complaint and expostulation. He had then by experience found
that the people were extremely perverse. When he saw that there was
no hope of amendment, and that the state of things was becoming
daily worse, burning with zeal for God, he gave full vent to his
feelings. Before, then, he threatens the people with the future
vengeance of God, he withdraws himself, as it were, from intercourse
with men, and in private addresses God himself.
    We must bear this first in mind, that the Prophet relates here
the secret colloquy he had with God: but it ought not to be ascribed
to an unfeeling disposition, that in these words he wished to hasten
God's vengeance against his own kindred; for it behaved the Prophet
not only to be solicitous for the salvation of the people, but also
to feel a concern for the glory of God, yea, to burn with a holy
zeal. As, then, he had in vain laboured for a length of time, I
doubt not but that, being as it were far removed from the presence
of all witnesses, he here asks God, how long he purposed thus to
bear with the wickedness of the people. We now apprehend the design
of the Prophet and the import of his words.
    But he says first, How long, Jehovah, shall I cry, and thou
hearest not? How long shall I cry to thee for violence, that is, on
account of violence, and thou savest not? We hence learn, that the
Prophet had often prayed God to correct the people for their
wickedness, or to contrive some means to prevent so much
licentiousness in sinning. It is indeed probable that the Prophet
had prayed as long as there was any hope; but when he saw that
things were past recovery, he then prayed more earnestly that God
would undertake the office of a judge, and chastise the people. For
though the Prophet really condoled with those who perished, and was
touched, as I have said, with a serious concern for their public
safety, he yet preferred the glory of God: when, therefore, he saw
that boldness in sin increased through impunity, and that the Jews
in a manlier mocked God when they found that they could sin without
being punished, he could not endure such unbridled wantonness.
Besides, the Prophet may have spoken thus, not only as expressing
his own feeling, but what he felt in common with all the godly; as
though he had undertaken here a public duty, and utters a complaint
common to all the faithful: for it is probable that all the godly,
in so disordered a state of things, mourned alike. How long, then,
shall I cry? How long, he says, shall I cry on account of violence?
that is, When all things are in disorder, when there is now no
regard for equity and justice, but men abandon themselves, as it
were with loose reins, unto all kinds of wickedness, how long, Lord,
wilt thou take no notice? But in these words the Prophet not only
egresses his own feelings, but makes this kind of preface, that the
Jews might better understand that the time of vengeance was come;
for they were become not only altogether intolerable to God, but
also to his servants. God indeed had suspended his judgement, though
he had been often solicited to execute it by his Prophet. It hence
appears, that their wickedness had made such advances that it would
be no wonder if they were now severely chastised by the Lord; for
they had by their sins not only provoked him against them, but also
all the godly and the faithful.
    He afterwards adds, how long wilt thou show me iniquity, and
make me to see trouble? Here the Prophet briefly relates the cause
of his indignation, - that he could not, without great grief, yea,
without anguish of mind, behold such evils prevailing among God's
chosen people; for they who apply this to the Chaldeans, do so
strainedly, and without any necessity, and they have not observed
the reason which I have stated - that the Prophet does not here
teach the Jews, but prepares them for a coming judgement, as they
could not but see that they were justly condemned, since they were
proved guilty by the cry and complaints made by all the godly.
    Now this passage teaches us, that all who really serve and love
God, ought, according to the Prophet's example, to burn with holy
indignation whenever they see wickedness reigning without restraint
among men, and especially in the Church of God. There is indeed
nothing which ought to cause us more grief than to see men raging
with profane contempt for God, and no regard had for his law and for
divine truth, and all order trodden under foot. When therefore such
a confusion appears to us, we must feel roused, if we have in us any
spark of religion. If it be objected, that the Prophet exceeded
moderation, the obvious answer is this, - that though he freely
pours forth his feelings, there was nothing wrong in this before
God, at least nothing wrong is imputed to him: for wherefore do we
pray, but that each of us may unburden his cares, his griefs, and
anxieties, by pouring them into the bosom of God? Since, then, God
allows us to deal so familiarly with him, nothing wrong ought to be
ascribed to our prayers when we thus freely pour forth our feelings,
provided the bridle of obedience keeps us always within due limits,
as was the case with the Prophet; for it is certain that he was
retained under the influence of real kindness. Jeremiah did indeed
pray with unrestrained fervour (Jer. 15: 10): but his case was
different from that of our Prophet; for he proceeds not here to an
excess, as Jeremiah did when he cursed the day of his birth, and
when he expostulated with God for being made a man of contention.
But our Prophet undertakes here the defence of justice; for he could
not endure the law of God to be made a sport, and men to allow
themselves every liberty in sinning.
    We now, then, see that the Prophet can be justly excused,
though he expostulates here with God, for God does not condemn this
freedom in our prayers; but, on the contrary, the end of praying is,
that every one of us pour forth, as it is said in the Psalms, his
heart before God. As, then, we communicate our cares and sorrows to
God, it is no wonder that the Prophet, according to the manner of
men, says, Why dost thou show me iniquity, and make me to see
trouble? Trouble is to be taken here in an active sense, and the
verb "tabit" has a transitive meaning. Some render it, Why dost thou
look on trouble? as though the Prophet indignantly bore the
connivance of God. But the context necessarily requires that this
verb should be taken in a transitive sense. "Why dost thou show me
iniquity?" and then, "and makest me to look on violence?" He says
afterwards, in the third place, in my sight is violence. But I have
said, that the word trouble is to be taken actively; for the prophet
means not that he was worn out with weariness, but that wicked men
were troublesome to the good and the innocent, as it is usually the
case when a freedom in sinning prevails.
    And why, he says, are violence and plunder in my sight? and
there is he who excites, &c.? The verb "nasa" means not here to
undertake, as some render it; but, on the contrary, to raise. Others
render it, "Who supports," but this is frigid. Therefore the
translation which I have stated is the most suitable - And why is
there one who excites strife and contention?
    But the Prophet here accuses them only of sins against the
second table of the law: he speaks not of the superstitions of
people, and of the corrupted worship of God; but he briefly says,
that they had no regard for what was just and right: for the
stronger any one was, the more he distressed the helpless and the
innocent. It was then for this reason that he mentioned iniquity,
trouble, plunder, violence, contention, strife. In short, the
Prophet here deplores, that there was now no equity and no brotherly
kindness among the people, but that robberies, rapines, and
tyrannical violence prevailed everywhere. It follows -

Habakkuk 1:4
Therefore the law is slacked, and judgement doth never go forth: for
the wicked doth compass about the righteous; therefore wrong
judgement proceedeth.
    
    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. 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.), 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 "mishpat" 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 -

Habakkuk 1:5
Behold ye among the heathen, and regard, and wonder marvellously:
for [I] will work a work in your days, [which] ye will not believe,
though it be told [you].

    The Prophet turns his discourse to the Jews, after having
related the private colloquy, in which he expostulated with God for
having so patiently borne with the obstinate wickedness of the
nation. Being now as it were furnished with God's command, (as the
case really was,) he performs the office of a herald, and proclaims
an approaching destruction. He indeed adopts a preface, which ought
to have awakened drowsy and careless minds. He says - look, see, be
astonished, be astonished; these repetitions do not a little
increase the alarm; he twice bids them to see, and he twice exhorts
them to be astonished, or to wonder. He then briefly proclaims the
judgement of God, which he afterwards more fully describes. We now,
then, perceive the object of the Prophet, and the manner in which he
proceeds with his subject.
    And he bids those among the nations to behold, as though he had
said, that they were unworthy to be taught in the school of God; he
therefore appointed other masters for them, even the Chaldeans, as
we shall presently see. He might have said - "look to God;" but as
the Prophet had so long spent his labour in vail and without profit
while teaching them, he sets over them the Chaldeans as teachers.
Behold, he says, ye teachers among the Gentiles. There is here
indeed an implied contrast, as thought he said - "God has hitherto
often recalled you to himself, and has offered himself to you, but
ye have refused to look to him; now then, as he is wearied with
exercising patience so long, he appoints for you other teachers;
learn now from the Gentiles what ye leave hitherto refused to learn
from the holy mouth of Cod himself".
    The Greek translators no doubt read "begodim", for their
version is - "Behold, ye despisers." But in Hebrew there is no
ambiguity as to the word.
    He afterwards adds - And wonder ye, wonder. By these words the
prophets express how dreadful God's judgement would be, which would
astonish the Jews themselves. Had they not been extremely refractory
they might have quietly received instruction, for God would have
addressed them by his prophets, as though they had been his own
children. They might thus, with composed minds, have listened to God
speaking to them; but the time was now come when they were to be
filled with astonishment. We hence see that the Prophet meant this
in a few words - that there would be a new mode of teaching, which
would overwhelm the unwilling with astonishment, because they would
not endure to be ruled in a gentle manner, when the Lord required
nothing from them but to render themselves teachable.
    After having said that God's judgement would be dreadful, he
adds that it was nigh at hand - a work, he says, will he work in
your days, &c. They had already been often warned of that vengeance,
but as they had for a long time disregarded it, they did ever remain
sunk in their own self-delusions, like men who are wont to protract
time and hunt on every side for some excuse for indulging
themselves. So then when the people became hardened against all
threatening, they thought that God would ever bear with them; hence
the Prophet expressly declares, that the execution of that which
they regarded as a fable was near at hand - He will work, he says,
this work in your days.
    He then subjoins - ye will not believe when it shall be told
you; that is, God will execute such a punishment as will be
incredible and exceed all belief. The Prophet no doubt alludes to
the want of faith in the people, and indirectly reproves them, as
though he said - "Ye have hitherto denied faith to God's word, but
ye shall at length find that he has told the truth; and this ye
shall find to your astonishment; for as his word has been counted by
you incredible, so also incredible shall be his judgement." In
short, the Prophet intimates this - that though the Prophets had
been derided by the Jews, and despised as inventors of fables, yet
nothing had been said by them which would not be fully accomplished.
This reward then was to be paid to all the unbelieving; for God
would in the most dreadful manner avenge their impiety, so that they
should themselves be astonished and become an astonishment to
others. We now perceive what the Prophet meant by saying that the
Jews would not believe the work of God when told them, that is, the
vengeance which he will presently describe.
    This passage is quoted by Paul, and is applied to the
punishment then awaiting the Jews; for Paul, after having offered
Christ to them, and seeing that many of them regarded the preaching
of Gospel with scorn, added these words - "see," he said, "and be
astonished, for God will work a work in your days which ye shall not
believe." Paul at the same time made a suitable application of the
Prophet's words; for as God had once threatened his people by his
Prophet Habakkuk, so he was still like himself; and since had so
severely vindicated the contempt of his law as to his ancient
people, he could not surely bear with the impiety of that people
whom he found to have acted so malignantly and so ungratefully, yea
so wantonly and perversely, as to reject his grace; for this was the
last remedy for the Jews. No wonder then that Paul set before them
this vengeance, when the Jews of his time persisted through their
unbelief to reject Christ. Now follows the explanation -

Habakkuk 1:6
For, lo, I raise up the Chaldeans, [that] bitter and hasty nation,
which shall march through the breadth of the land, to possess the
dwellingplaces [that are] not theirs.

    This verse is added by the Prophet as an explanation; for it
was not enough to speak generally of God's work, without reminding
them that their destruction by the Chaldeans was nigh at hand. He
does not indeed in this verse explain what would be the character of
that judgement which he had mentioned in the last verse; but he will
do this in what follows. Now the Prophets differ from Moses in this
respect, for they show, as it were by the finger, what he threatened
generally, and they declare the special judgements of God; as it is
indeed evident from the demonstrative adverb, "Behold." How
necessary this was, we may gather from the perverseness of that
people; for how distinctly soever the Prophets showed to them God's
judgements, so that they saw them with their eyes, yet so great was
their insensibility, that they despised denunciations so apparent.
What, then, would have been done, if the Prophets had only said in
general, 'God will not spare you!' This, then, is the reason why the
Prophet, having spoken of God's terrible vengeance, now declares in
express terms, that the Chaldeans were already armed by Him to
execute His judgement. The rest we leave for tomorrow.


Prayer.

Grant, Almighty God, that as our sins cry continually to heaven,
each of us may turn to repentance, and by condemning ourselves of
our own accord may anticipate thy judgement, and thus stir up
ourselves to repentance, that being received into favour, we may
find thee, whom we have provoked to take vengeance, to be indeed our
Father: and may we be so preserved by thee in this world, that
having at length put off all our vices, we may attain to that
perfection of purity, to which thou invites us; and thus lead us
more and more to thyself by thy Spirit, and separate us from the
corruptions of this world, that we may glorify thee before men, and
be at last made partakers of that celestial glory which has been
purchased for us by the blood of thy only begotten Son. Amen.


Lecture One Hundred and Seventh.
    
    In the lecture of yesterday the Prophet began to show from whom
the Jews were to expect the vengeance of God, even from the
Chaldeans, who would come, not by their own instinct, but by the
hidden impulse of God. God indeed testifies that he should be the
author of this war, and that the Chaldeans would fight, as it were,
under his auspices. I am he, he says, who excites, &c. Then by
calling the Chaldeans a bitter and hasty nation, he intended
seriously to terrify the Jews, who had heedlessly despised all
threatenings. It was not indeed a subject of praise to the
Chaldeans, that they were bitter and impetuous: but the Lord could
turn these vices to a good purpose, inasmuch as he elicits light
from darkness. When, therefore, we read that the Chaldeans were
bitter, and also hasty, God thus intimates that he can employ the
vices of men in executing his judgements, and yet contract hence no
spot nor blemish; for we cannot possibly pollute him with our filth,
as he scatters it far away by the brightness of his justice and
equity.
    He afterwards adds, They shall march through the latitudes of
the earth, to possess habitations not their own. He means that there
would be no obstacles in the way of the Chaldeans, but that they
would spread themselves over the whole earth, and occupy regions far
remote. For they who fear, dare not thus disperse themselves, but,
on the contrary, they advance cautiously with a collected army; but
those, who have already obtained victory, march on to lay waste the
land. This is what the Prophet says the Chaldeans would do.
    The meaning is - that they would not come to carry on an
uncertain warfare, but that they would enjoy a victory; for they
would by an impetuous course fill the land, so as to occupy tents or
habitations not their own. It was indeed a matter of blame in the
Chaldeans, that they thus made inroads on their own neighbours: but,
as I have said, God intended only to fill the Jews with terror,
because he found that all threatenings were despised. He therefore
meant to show how terrible the Chaldeans would be, and he confirms
the same in the next verse.

Habakkuk 1:7
They [are] terrible and dreadful: their judgement and their dignity
shall proceed of themselves.

    By saying that the Chaldeans would be terrible and dreadful, he
praises not their virtues; but, as I have already reminded you, he
shows that they would be prepared to do his service by executing his
vengeance: and he so regulated his judgement, that he used their
cruelty for a good purpose. Thus we see that the worst of men are in
God's hand, as Satan is, who is their head; and yet that God is not
implicated in their wickedness, as some insane men maintain; for
they say - That if God governs the world by his providence, he
becomes thus the author of sin, and men's sins are to be ascribed to
him. But Scripture teaches us far otherwise, - that the wicked are
led here and there by the hidden power of God, and that yet the
fault is in them, when they do anything in a deceitful and cruel
manner, and that God ever remains just, whatever use he may make of
instruments, yea, the very worst.
    But when the Prophet adds, that its judgement would be from the
nation itself, he means that the Chaldeans would act according to
their own will. When any one indeed obeys laws, and willingly
submits to them, he will freely allow either judges or umpires in
case of a dispute; but he who will have all things done according to
his own purpose repudiates all judges. The Prophet therefore means,
that the Chaldeans would be their own judges, so that the Jews or
others would complain in vain for any wrongs done to them. "They
shall be," he says, "their own judges, and shall execute judgement,
for they will not accept any arbitrators." The word judgement, taken
in a good sense, is put here for law (jus); as though he said,
"Whatever the Chaldeans will claim for themselves, theirs shall it
be; for no one will dare to interfere, and they will not submit to
the will of others; but their power shall be for law, and their
sword for a tribunal." We now understand the Prophet's meaning; and
we must ever bear in mind what I have already said, - That God had
no participation in these vices; but it was necessary that the
stubbornness of an irreclaimable people should be thus corrected, or
at least broken down. The Lord in the meantime could use such
instruments in such a way as to preserve some moderation in his
judgements. It follows -

Habakkuk 1:8
Their horses also are swifter than the leopards, and are more fierce
than the evening wolves: and their horsemen shall spread themselves,
and their horsemen shall come from far; they shall fly as the eagle
[that] hasteth to eat.
    
    The design of these figurative expressions is the same. The
Prophet had spoken of the cruelty of those enemies whom the Jews
despised: he now adds, that they would be so active as to surpass in
velocity both leopards and eagles, or to be at least equal to them.
He then says first, that their horses would be swifter then
leopards. The Jews might have eluded his threatenings, or at least
have cherished their insensibility by a vain confidence, as we see
how this vice prevails in the world; for they might have thought
thus within themselves, "The Chaldeans are far away, and the danger
of which the Prophet speaks cannot be so near at hand." Hence he
declares that their horses would be swifter than leopards.
    He then adds, that they would be fiercer than the evening
wolves. The wolf is a rapacious animal; and when he ranges about all
the day in vain seeking what he may devour, then in the evening
hunger kindles his rage. There is, therefore, nothing more dreadful
than hungry wolves. But, as I have said, except they find some prey
about the evening, they become the more furious. We shall meet with
the same simile in Zeph. 3. We now see the drift of the Prophet's
words.
    He adds that their horsemen would be numerous. He now sets
forth their power, lest the Jews should have recourse to vain hopes,
because they might obtain some help either from the Egyptians or
other neighbours. The Prophet shows that all such hopes would be
wholly vain; for had they gathered auxiliaries from all quarters,
still the Chaldeans would exceed them in power and number.
    He afterwards says, that their horsemen would come from a
distance. Though they should have a long journey, yet weariness
would not hinder and delay them in coming from a remote part. The
toil of travelling would not weaken them, until they reached Judea.
How so? Because it will fly, he says, (he speaks throughout of the
nation itself,) as an eagle hastening to devour. This metaphor is
also most suitable to the present purpose; for it signifies, that
wherever the Chaldeans saw a prey, they would instantly come, as an
eagle to any carcass it may observe. Let the distance be what it
may, as soon as it sees a prey, it takes a precipitate flight, and
is soon present to devour; for the rapidity of eagles, as it is well
known, is astonishing.
    We now see that what we learn from the Prophet's words is
substantially this, - that God's judgement ought to have been
feared, because he purposed to employ the Chaldeans as his servants,
whose cruel disposition and inhumanity would be dreadful: he also
shows that the Chaldeans would be far superior in power and number;
and in third place he makes it known, that they would possess an
astonishing rapidity, and that though length of journey might be
deemed a hindrance, they would yet be like eagles, which come like
an arrow from heaven to earth, whenever a prey is observed by them.
And eagles are not only rapid in their flight, but they possess also
sharpness of sight; for we know that the eyes of eagles are
remarkably keen and strong: and it is said that they cast away their
young, if they find that they cannot look steadily at the sun; for
they regard them as spurious. The Prophet then intimates that the
Chaldeans would from a distance observe their prey: as the eagles,
who are endued with incredible quickness of sight, see from mid air
every carcass lying on the ground; so also would the Chaldeans
quickly discover a prey, and come upon it in an instant. Let us
proceed.

Habakkuk 1:9
They shall come all for violence: their faces shall sup up [as] the
east wind, and they shall gather the captivity as the sand.

    By saying that they would come to the prey, he means that they
would have no trouble or labour, for they would be victorious before
they had any contest, or had any war with their enemies. The meaning
then is, that the Chaldeans would not come to spend much time in
warfare, as when there is a strong power to resist; but that they
would only come for the booty, for the Jews would be frightened, and
instantly submit themselves. And by these words the Prophet
intimates, that there would be neither strength nor courage in a
people so refractory: for God thus debilitates the hearts of those
who fiercely resist his word. Whenever, then, men become strong
against God, he so melts their hearts, that they cannot resist their
fellow-mortals; and thus he mocks their confidence, or rather their
madness. Lest then the Jews should still harbour any hope from the
chance of war, the Prophet says that the Chaldeans would only come
for the prey, for all would become subject to them.
    He afterwards adds, that the meeting of their faces would be
like the oriental wind. The word "gamah" means what is opposite; and
its derivative signifies meeting or opposition (occursus.) We indeed
know that the east wind was very injurious to the land of Judea,
that it dried up vegetation, yea, that it consumed as it were the
whole produce of the earth. The violence of that wind was also very
great. Hence whenever the Prophets wished to express a violent
impetuosity, they added this comparison of the east wind. It was
therefore the same as though the Prophet had said that the Jews
would now in vain flatter themselves; for as soon as they perceived
the blowing of the east wind, they would flee away, knowing that
they would be wholly unable to stand against it.
    Hence follows what is added by the Prophets, He shall gather
the captivity like the sand; that is, the king of Babylon shall
without any trouble subdue all the people, and collect captives
innumerable as the sand; for by the sand of the sea is meant an
immense number of men. In short, the Prophet shows that the Jews
were already conquered; because their striving and their contest had
been with God, whom they had so often and so obstinately provoked;
and also, because God had chosen for himself such servants as
excelled in quickness, and power, and cruelty. This is the sum of
the whole. He afterwards adds -

Habakkuk 1:10
And they shall scoff at the kings, and the princes shall be a scorn
unto them: they shall deride every strong hold; for they shall heap
dust, and take it.
    
    The Prophet concludes the subject which he has been hitherto
pursuing. He says that the Chaldeans would not come to engage in a
doubtful war, but only to triumph over conquered nations. We indeed
know that the Jews, though not excelling either in number or in
riches, were yet so proud, that they looked down, as it were, with
contempt on other nations, and we also know, that they vainly
trusted in vain helps; for as they were in confederacy with the
Egyptians, they thought themselves to be beyond the reach of danger.
Hence the Prophet says, that kings and princes would be only a sport
to the Chaldeans, and their fortresses would be only a derision to
them. How so? For they will gather dust, he says; that is, will make
a mound of the dust of the earth, and will thus penetrate into all
fortified cities.
    In short the Prophet intended to cut off every hope from the
Jews, that they might humble themselves before God; or he intended
to take away every excuse if they repented not, as it indeed
happened; for we know that they did not repent notwithstanding these
warnings, until vengeance at length fully overtook them. He then
adds -

Habakkuk 1:11
Then shall [his] mind change, and he shall pass over, and offend,
[imputing] this his power unto his god.

    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 "asham"
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. It now follows -

Habakkuk 1:12
[Art] thou not from everlasting, O LORD my God, mine Holy One? we
shall not die. O LORD, thou hast ordained them for judgement; and, O
mighty God, thou hast established them for correction.

    The Prophet now exulting, according to what all the faithful
feel, shows the effect of what he has just mentioned; for as ungodly
men wantonly rise up against God, and, while Satan renders them
insane, throw out swelling words of vanity, as though they could by
speaking confound earth and heaven; so also the faithful derive a
holy confidence from God's word, and set themselves against them,
and overcome their ferocity by the magnanimity and firmness of their
own minds, so that they can intrepidly boast that they are happy and
blessed even in the greatest miseries.
    This then is what the prophet means when he adds - Art not thou
our God? The question is much more emphatical than if he had simply
declared that the true God was worshipped in Judea, and would
therefore be the protector of that nation; for when the Prophet puts
a question, he means, according to what is commonly understood in
Hebrew, that the thing admits of no doubt. "What! art not thou our
God?" We hence see that there is a contrast between the wicked and
impious boastings in which the profane indulge, and the holy
confidence which the faithful have, who exult in their God. But that
the discourse is addressed to God rather than to the ungodly is not
done without reason, for it would have been useless to contend with
the wicked. This is indeed sometimes necessary, for when the
reprobate openly reproach God we cannot restrain ourselves; nor is
it right that we refrain from testifying that we regard all their
slanders as of no account; but we cannot so courageously oppose
their audacity as when we have the matter first settled between us
and God, and be able to say with the Prophets - "Thou art our God."
Whosoever then would boldly contend with the ungodly must first have
to do with God, and confirm and ratify as it were that compact which
God has proposed to us, even that we are his people, and that he in
his turn will be always our God. As then God thus covenants with us,
our faith must be really made firm, and then let us go forth and
contend against all the ungodly. This is the order which the Prophet
observes here, and what is to be observed by us - Art not thou our
God?
    He also adds - long since, "mikedem", by which word the Prophet
invites the attention of the faithful to the covenant which God had
made, not yesterday nor the day before that, with his people, but
many ages before, even 400 years before he redeemed their fathers
from Egypt. Since then the favour of God to the Jews had been
confirmed for so long a time, it is not without reason that the
Prophet says here - Thou art our God from the beginning; that is,
"the religion which we embrace has been delivered to us by thy
hands, and we know that thou art its author; for our faith recumbs
not on the opinion of men, but is sustained by thy word. Since,
then, we have found so often and in so many ways, and for so many
years, that thou art our God, there is now no room for doubt."
    He then subjoins - we shall not die. What the Jews say of this
place, that it had been corrected by the scribes, seems not to me
probable; for the reason they give is very frivolous. They suppose
that it was written "lo tamut", Thou diest not, and that the letter
"nun" had been introduced, "we shall not die," because the
expression offended those scribes, as though the Prophet compared
God to men, and ascribed to him a precarious immortality; but they
would have been very foolish critics. I therefore think that the
word was written by the Prophet as we now read it, Thou art our God,
we shall not die. Some explain this as a prayer - "let us not die;"
and the future is often taken in this sense in Hebrew; but this
exposition is not suitable to the present passage; for the Prophet,
as I have already said, rises up here as a conqueror, and disperses
as mists all those foolish boastings of which he had been speaking,
as though he said - "we shall not die, for we are under the
protection of God."
    I have already explained why he turns his discourse to God: but
this is yet the conclusion of the argument, - that as God had
adopted that people, and received them into favour, and testified
that he would be their defender, the Prophet confidently draws this
inference, - that this people cannot perish, for they are preserved
by God. No power of the world, nor any of its defences, can indeed
afford us this security; for whatever forces may all mortals bring
either to protect or help us, they shall all perish together with
us. Hence, the protection of God alone is that which can deliver us
from the danger of death. We now perceive why the Prophet joins
together these two things, "Thou art our God," and "We shall not
die;" nor can indeed the one be separated from the other; for when
we are under the protection of God, we must necessarily continue
safe and safe for ever; not that we shall be free from evils, but
that the Lord will deliver us from thousand deaths, and ever
preserve our life in safety. When only he affords us a taste of
eternal salvation, some spark of life will ever continue in our
hearts, until he shows to us, when at length redeemed, as I have
already said, from thousand deaths, the perfection of that blessed
life, which is now promised to us, but as yet is looked for, and
therefore hid under the custody of hope.

Prayer.

Grant, Almighty God, that since thou settest around us so many
terrors, we may know that we ought to be roused, and to resist the
sloth and tardiness of our flesh, so that thou mayest fortify us by
a different confidence: and may we so recomb on thine aid, that we
may boldly triumph over our enemies, and never doubt, but that thou
wilt at length give us the victory over all the assaults of Satan
and of the wicked; and may we also so look to thee, that our faith
may wholly rest on that eternal and immutable covenant, which has
been confirmed for us by the blood of thy only Son, until we shall
at length be united to him who is our head, after having passed
through all the miseries of the present life, and having been
gathered into that eternal inheritance, which thy Son has purchased
for us by his own blood. Amen.


Lecture One hundred and Eighth.

    We began yesterday to explain the words of the Prophet, by
which he encouraged himself and the faithful, and obtained support
under circumstances bordering on despair; for he turned to God, when
he saw the wicked, not only elated with prosperity, but also pouring
forth blasphemies against the living God. The Prophet then says,
that those who are under God's protection shall not perish. Of this
he felt assured within himself. The declaration, as I have said, is
much more striking, as the Prophet turns all his thoughts towards
God, than if he had publicly and loudly declared what he testified,
as it were, in a private conference.
    But it was not without reason that he said, "Thou, my God, my
holy one;" as though he had said, "I trust in thee, inasmuch as I am
one of thy chosen people." He does not indeed speak here in his own
private name, but includes with himself the whole Church; for this
privilege belonged to all the children of Abraham, as they had been
set apart by the gratuitous adoption of God, and were a royal
priesthood. This is the reason why the Prophet says, Thou, my God,
my holy one. For the Jews were wont thus to call God, because they
had been chosen from the rest of the world. And their holiness was,
that God had deigned to take them as his people, having rejected
others, while yet there was by nature no difference between them.
    There is, moreover, much weight in the words which follow,
Jehovah! for judgement has thou set him. This temptation ever occurs
to us, whenever we strive to put our trust in God - What does this
mean? for God now forsakes us, and exposes us to the caprice of the
wicked they are allowed to do what they please, and God interferes
not. How, then, can we cherish hope under these perplexities?" The
Prophet now sets up a shield against this temptations - "Thou," he
says, "hast appointed him for judgement." For he ascribes it to
God's providence, that the Assyrians had with so much wantonness
wasted the land, or would waste it when they came; for he speaks of
things yet future - "Thou," he says, "hast appointed him for
judgement."
    This is a truth much needed: for Satan darkens, as with clouds,
the favour of God, when any adversity happens to us, and when God
himself thus proves our faith. But adversities are as it were
clouds, excluding us from seeing God's fervour, as the light of the
sun appears not to us when the sky is darkened. If, indeed, the mass
of evils be so great and so thick, that our minds are overwhelmed,
they are not clouds, but the thick darkness of night. In that case
our faith cannot stand firm, except the providence of God comes to
our view, so that we may know, in the midst of such confusion, why
he permits so much liberty to the wicked, and also how their
attempts may turn out, and what may be the issue. Except then we be
fully persuaded, that God by his secret providence regulates all
these confusions, Satan will a hundred times a day, yea every
moment, shake that confidence which ought to repose in God. We now
see how opportunely the Prophet adds this clause. He had said, "Art
not thou our God? we shall not die." He now subjoins this by way of
anticipation, "The Assyrians indeed do lay waste thy land as with an
unbridled wantonness, they plunder thy people, and with impunity
slay the innocent; but, O Lord, this is not done but by thy
permission: Thou overrules all these confused proceedings, nor is
all this done by thee without a cause. Thou, Jehovah, hast for
judgement appointed him. - Judgement is to be taken for
chastisement.
    But the Prophet repeats the same thing, and, being strong, thou
hast for correction established him. Some render "tsor" strong, in
the accusative case, and give a twofold explanation. One party apply
the term to the Jews, who were to be subdued by hard means, since
they were so refractory; and hence they think that the Jews are
called strong, because they were like stones. Others give this
meaning, Thou hast made him strong to correct; that is, Thou hast
given him strength, by which he will chastise us. But as this is one
of God's titles, I doubt not but that the two clauses correspond. He
now, then, gives this name to God. Having given him his name as an
eternal God, Thou, Jehovah, &c.; he now calls him strong. He puts
"tsor" to correspond with Jehovah; and then to correct, to
correspond with judgement. We hence see how well the whole context
agrees, and how the words answer, the one to the other. Then it is,
Thou, strong one, hast established him to correct. But why does the
Prophet call him strong? though this title, as I have said, is
commonly ascribed to God, yet the Prophet, I have no doubt, had
regard to the circumstances at the time. It is indeed difficult to
retain this truth, - that the world is ruled by the secret counsel
of God, when things are turned upside down: for the profane then
glamour against God, and charge him with listlessness; and others
cry out, that all things are thus changed fortuitously and at
random; and hence they call fortune blind. It is then difficult, as
I have said, to retain a fast hold on this truth. The Prophet,
therefore, in order to support his own weakness, sets before himself
this title of God, Thou, the strong God, or the rock, &c.; for
"tsor" means properly a rock, but it is to be taken here for God of
strength. Why? "Behold, we indeed see revolutions, which not only
make our faith to totter, but also dissipate as it were all our
thoughts: but how much soever the world revolve in confusion, yet
God is a rock; His purpose fails not, nor wavers; but remains ever
firm." We now then see why the Prophet calls God strong.
    "Thou the strong one," he says, "hast established him." He
expresses more by the word established, than in the first clause:
for he prepared himself with firmness against continued evils, in
case God (as it might be easily conjectured) would not give
immediate relief to his people, but add calamities to calamities.
Should God then join evils to evils, the Prophet prepares himself
for perseverance; "Thou," he says, "the strong one hast established
him;" that is, "Though the Assyrian should not only like a whirlwind
or a violent tempest rush upon us, but also continue to oppress us,
as though he were a pestilence attached to the land, or some fixed
mountain, yet thou, Lord, hast established him." For what purpose?
to correct. But the Prophet could not have said this, had he not
known that God justly chastised his people. Not only for his own
sake did he say this; but he intended also, by his own example, to
lead the faithful to make the same holy and pious confession.
    The two clauses of this sentence then are these, that though
the Assyrian would rage with unbridled wantonness, like a cruel wild
beast, he would yet be restrained by the hidden power of God, to
whom it peculiarly belongs to overrule by his secret providence the
confusions of this world. This is one thing. The Prophet also
ascribes justice to God's power, and thus confesses his own guilt
and that of the people; for the Lord would justly use so severe a
scourge, because the people needed such a correction. Let us now go
on -

Habakkuk 1:13
[Thou art] of purer eyes than to behold evil, and canst not look on
iniquity: wherefore lookest thou upon them that deal treacherously,
[and] holdest thy tongue when the wicked devoureth [the man that is]
more righteous than he?

    The Prophet here expostulates with God, not as at the beginning
of the chapter; for he does not here, with a holy and calm mind,
undertake the defence of God's glory, but complains of injuries, as
men do when oppressed, who go to the judge and implore his
protection. This complaint, then, is to be distinguished from the
former one; for at the beginning of the chapter the Prophet did not
plead his own cause or that of the people; but zeal for God's glory
roused him, so that he in a manner asked God to take vengeance on so
great an obstinacy in wickedness; but he now comes down and
expresses the feelings of men; for he speaks of the thoughts and
sorrows of those who had suffered injuries under the tyranny of
their enemies.
    And he says, O God, thou art pure in eyes, thou lookest not on
evil. Some render the verb "tahor" in the imperative mood, clear the
eyes; but they are mistaken; for the verse contains two parts, the
one contrary to the other. The Prophet reasons from the nature of
God, and then he states what is of an opposite character. Thou, God,
he says, art pure in eyes; hence thou canst not look on evil; it is
not consistent with thy nature to pass by the vices of men, for
every iniquity is hateful to thee. Thus the Prophet sets before
himself the nature of God. Then he adds, that experience is opposed
to this; for the wicked, he says, exult; and while they miserably
oppress the innocent, no one affords any help. How is this, except
that God sleeps in heaven, and neglects the affairs of men? We now
then understand the Prophet's meaning in this verse.
    By saying that God is pure in eyes, he assumes what ought to be
deemed certain and indubitable by all men of piety. But as God's
justice does not always appear, the Prophet has a struggle; and he
shows that he in a manner vacillated, for he did not see in the
state of things before him what yet his piety dictated to him, that
is, that God was just and upright. It is indeed true, that the
second part of the verse borders on blasphemy: for though the
Prophet ever thought honourably and reverently of God, yet he
murmurs here, and indirectly charges God with too much tardiness, as
he connived at things, while he saw the just shamefully oppressed by
the wicked. But we must notice the order which the Prophet keeps.
For by saying that God is pure in eyes, he no doubt restrains
himself. As there was danger lest this temptation should carry him
too far, he meets it in time, and includes himself, in a manner,
within this boundary - that we ought to retain a full conviction of
God's justice. The same order is observed by Jeremiah when he says,
'I know, Lord, that thou art just, but how is it that the ungodly do
thus pervert all equity? and thou either takest no notice, or dost
not apply any remedy. I would therefore freely contend with thee.'
The Prophet does not immediately break out into such an expression
as this, "O Lord, I will contend with thee in judgement:" but before
he mentions his complaint, knowing that his feelings were strongly
excited, he makes a kind of preface, and in a manner restrains
himself, that he might check that extreme ardour which might have
otherwise carried him beyond due bounds; "Thou art just, O Lord," he
says. In a similar manner does our prophet speak here, Thou art pure
in eyes, so as not to behold evil; and thou canst not look on
trouble.
    Since, he says, thou canst not look on trouble, we find that he
confirms himself in that truth - that the justice of God cannot be
separated from his very nature: and by saying, "lo tuchal", "thou
canst not," it is the same as though he had said, "Thou, O Lord, art
just, because thou art God; and God, because thou art just." For
these two things cannot be separated, as both the eternity, and the
very being of God, cannot stand without his justice. We hence see
how strenuously the Prophet struggled against his own impetuosity,
so that he might not too much indulge himself in the complaint,
which immediately follows.
    For he then asks, according to the common judgement of the
flesh, Why dost thou look on, when the ungodly devours one more just
than himself? The Prophet here does not divest God of his power, but
speaks in doubt, and contends not so much with God as with himself.
A profane man would have said, "There is no God, there is no
providence," or, "He cares not for the world, he takes his pleasure
in heaven." But the Prophet says, "Thou seest, Lord." Hence he
ascribes to God what peculiarly belongs to him - that he does not
neglect the world which he has created. At the same time he here
inclines two ways, and alternates; Why does thou look on, when the
ungodly devours one more just than himself? He says not that the
world revolves by chance, nor that God takes his delight and ease in
heaven, as the Epicureans hold; but he confesses that the world is
seen by God, and that he exercises care over the affairs of men:
notwithstanding, as he could not see his way clear in a state of
things so confused, he argues the point rather with himself than
with God. We now see the import of this sentence. The Prophet,
however, proceeds -

Habakkuk 1:14,15
And makest men as the fishes of the sea, as the creeping things,
[that have] no ruler over them?
They take up all of them with the angle, they catch them in their
net, and gather them in their drag: therefore they rejoice and are
glad.

    He goes on, as it has been said, in his complaint; and by a
comparison he shows that the judgement would be such as though God
turned away from men, so as not to check the violence of the wicked,
nor oppose his hand to their wantonness, in order to restrain them.
Since, then, every one would oppress another as he exceeded him in
power, and would with increased insolence rise up against the
miserable and the poor, the Prophet compares man to the fish of the
sea, - "What can this mean?" he says. "For men have been created
after God's image: why then does not some justice appear among them?
When one devours another, and even one man oppresses almost the
whole world, what can be the meaning of this? God seems to sport
with human affairs. For if he regards men as his children, why does
he not defend them by his power? But we see one man (for he speaks
of the Assyrian king) so enraged and so cruel, as though the rest of
the world were like fish or reptiles." Thou makes men, he says, like
reptiles or ashes; and then he adds, He draws up the whole by his
hook, he collects them into his drag, he gathers then into his net,
he exults.
    We now see what the Prophet means - that God would, as it were,
close his eyes, while the Assyrians wantonly laid waste the whole
world: and when this tyranny should reach the holy land, what else
could the faithful think but that they were forsaken by God? And
there is nothing, as I have already said, more monstrous, than that
iniquitous tyranny should thus prevail among men; for they have all,
from the least to the greatest, been created after God's image. God
then ought to exercise peculiar care in preserving mankind; his
paternal love and solicitude ought in this respect to appear
evident: but when men are thus destroyed with impunity, and one
oppresses almost all the rest, there seems indeed to be no divine
providence. For how will it be that he will care for either birds,
or oxen, or asses, or trees, or plants, when he will thus forsake
men, and bring no aid in so confused a state? We now understand the
drift of what the Prophet says.
    But yet he does not, as I have already said, take away from God
his power, nor does he here rail against fortune, as many cavillers
do. Thou makest men, he says: he ascribes to God what cannot be
taken from him, - that he governs the world. But as to God's
justice, he hesitates, and appeals to God. Though the Prophet seems
here to rush headlong like insane men; yet if we consider all
things, we shall see that he strenuously contended with his
temptations, and even in these words some sparks at least of faith
will shine forth, which are sufficient to show to us the great
firmness of the Prophet. For this especially is worthy of being
noticed, - that the Prophet turns himself to God. The Epicureans,
when they glamour against God, for the most part, seek the ear of
the multitude; and so they speak evil of God and withdraw themselves
at a distance from him; for they do not think that he exercises any
care over the world. But the Prophet continually addresses God. He
knew then that God was the governor of all things. He also desires
to be extricated from thoughts so thorny and perplexing; and from
whom does he seek relief? From God himself. When the profane
wantonly deride God, they indulge themselves, and seek nothing else
but to become hardened in their own impious conjectures: but the
Prophet comes to God himself, "How does this happen, O Lord?" As
though he had said,
    "Thou sees how I am distracted, and also held fast bound -
distracted by many absurd thoughts, so that I am almost confounded,
and held fast bound by great perplexities, from which I cannot
extricate myself. Do thou, O Lord, unfold to me these knots, and
concentrate my scattered thoughts, that I may understand what is
true, and what I am to believe; and especially remove from me this
doubt, lest it should shake my faith; O Lord, grant that I may at
length know and fully understand how thou art just, and overrules,
consistently with perfect equity, those things which seem to be so
confused."
    It also happens sometimes that the ungodly, as it were, openly
revile God, a satanic rage having taken possession on them. But the
case was far different with the Prophet; for finding himself
overwhelmed and his mind not able to sustain him under so heavy
trials, he sought relief, and as we have said, applied to God
himself.
    By saying, He therefore rejoices add exults, he increases the
indignity; for though the Lord may for a time permit the wicked to
oppress the innocent, yet when he finds them glorying in their vices
and triumphing, so great a wantonness ought the more to kindle his
vengeance. That the Lord then should still withhold himself, seems
indeed very strange. But the Prophet proceeds -

Habakkuk 1:16
Therefore they sacrifice unto their net, and burn incense unto their
drag; because by them their portion [is] fat, and their meat
plenteous.

    The Prophet confirms the closing sentence of the last verse;
for he explains what that joy was of which he had spoken, even the
joy by which the wicked, as it were, designedly provoke God against
themselves. It is indeed an abominable thing when the ungodly take
delight in their vices; but it is still more atrocious when they
deride God himself. Such, then, is the account now added by the
Prophet, as though he had said, "Not only do the ungodly felicitate
themselves while thou sparest them, or for a time bearest with them;
but they now rise up against thee and deride all thy majesty, and
openly blaspheme against heaven itself; for they sacrifice to their
own net, and offer incense to their drag." By this metaphor the
Prophet intimates, that the wicked do not only become hardened when
they succeed in their vices, but that they also ascribe to
themselves the praise of justice; for they consider that to be
rightly done which has been attended with success. They thus
dethrone God, and put themselves in his place. We now then see the
Prophet's meaning.
    But this passage discovers to us the secret impiety of all
those who do not serve God sincerely and with an honest mind. There
is indeed imprinted on the hearts of men a certain conviction
respecting the existence of a God; for none are so barbarous as not
to have some sense of religion: and thus all are rendered
inexcusable, as they carry in their hearts a law which is sufficient
to make them a thousand times guilty. But at the same time the
ungodly, and those who are not illuminated by faith, bury this
knowledge, for they are enveloped in themselves: and when some
recollection of God creeps in, they are at first impressed, and
ascribe some honour to him; but this is evanescent, for they soon
suppress it as much as they can; yea they even strive to extinguish
(though they cannot) this knowledge and whatever light they have
from heaven. This is what the Prophet now graphically sets forth in
the person of the Assyrian king. He had before said, "This power is
that of his God." He had complained that the Assyrians would give to
their idols what was peculiar to God alone, and thus deprive him of
his right: but he says now, that they would sacrifice to their own
drag, and offer incense to their net. This is a very different
thing: for how could they sacrifice to their idols, if they ascribed
to their drag whatever victories they had gained? Now, by the words
drag and net, the Prophet means their efforts, strength, forces,
power, counsels, and policies as they call them, and whatever else
there be which profane men arrogate to themselves. But what is it to
sacrifice to their own net? The Assyrian did this, because he
thought that he surpassed all others in craftiness, because he
thought himself so courageous as not to hesitate to make war with
all nations, regarding himself well prepared with forces and
justified in his proceedings; and because he became successful and
omitted nothing calculated to ensure victory. Thus the Assyrian, as
I have said, regarded as nothing his idols; for he put himself in
the place of all the gods. But if it be asked whence came his
success, we must answer, that the Assyrian ought to have ascribed it
all to the one true God: but he thought that he prospered through
his own velour. If we refer to counsel, it is certain that God is he
who governs the counsels and minds of men; but the Assyrian thought
that he gained everything by his own skill. If, again, we speak of
strength, whence was it? and of courage, whence was it, but from
God? but the Assyrian appropriated all these things to himself. What
regard, then, had he for God? We see how he now takes away all
honour even from his own idols, and attributes everything to
himself.
    But this sin, as I have already said, belongs to all the
ungodly; for where God's Spirit does not reign, there is no
humility, and men ever swell with inward pride, until God thoroughly
cleanse them. It is then necessary that God should empty us by his
special grace, that we may not be filled with this satanic pride,
which is innate, and which cannot by any means be shaken off by us,
until the Lord regenerates us by his Spirit. And this may be seen es
specially in all the kings of this world. They indeed confess that
kings rule through God's grace; and then when they gain any victory,
supplications are made, vows are paid. But were any one to say to
those conquerors, "God had mercy on you," the answer would be,
"What! was then my preparation nothing? did I not provide many
things beforehand? did I not attain the friendship of many? did I
not form confederacies? did I not foresee such and such
disadvantages? did I not opportunely provide a remedy?" In a word,
they sacrifice apparently to God, but afterwards they have a regard
mainly to their drag and their net, and make nothing of God. Well
would it be were these things not so evident. But since the Spirit
of God sets before us a lively image of the fact, let us learn what
true humility is, and that we then only have this, when we think
that we are nothing, and can do nothing, and that it is God alone
who not only supports and continues us in life, but also governs us
by his Spirit, and that it is he who sustains our hearts, gives
courage, and then blesses us, so as to render prosperous what we may
undertake. Let us hence learn that God cannot be really glorified,
except when men wholly empty themselves.
    He then adds, because in (or by) them is his fat portion and
his rich meat. Though some render "beri'ah" choice meat, and others,
fat meat, I yet prefer the meaning of rich: His meat then will be
rich. The Prophet intimates here that men are so blinded by
prosperity that they sacrifice to themselves, and hence the more
deserving of reproof is their ingratitude; for the more liberally
God deals with us the more reason, no doubt, there is why we ought
to glorify him. But when men, well supplied and fully satisfied,
thus swell with pride and sacrifice to themselves, is not their
impiety in this manner more completely discovered? But the Prophet
not only proves that the Assyrians abused God's bounty, but he shows
in their person what is the disposition of the whole world. For when
men accumulate great wealth, and pile up a great heap from the
property of others, they become more and more blinded. We hence see
that we ought justly to fear the evil of prosperity, lest our
fatness should so increase that we can see nothing; for the eyes are
dimmed by excessive fatness. Let this then be ever remembered by us.
The Prophet then concludes his discourse: but as one verse of the
first chapter only remains, I shall briefly notice it.

Habakkuk 1:17
Shall they therefore empty their net, and not spare continually to
slay the nations?

    This is an affirmative question, "Shall they therefore;" which,
however, requires a negative answer. Then all interpreters are
mistaken; for they think that the Prophet here complains, that he
presently extends his net after having made a capture, but he rather
means, "Is he ever to extend his net?" that is, "How long, O Lord,
wilt thou permit the Assyrians to proceed to new plunders, so as to
be like the hunter, who after having taken a boar or a stag, is more
eager, and immediately renews his hunting; or like the fisherman,
who having filled his little ship, with more avidity pursues his
vocation? Wilt thou, Lord, he says, suffer the Assyrians to become
more assiduous in their work of destruction?" And he shows how
unworthy they were of God's forbearance, for they slew the nations.
"I speak not here," he says, "either of fish or of any other animal,
nor do I speak of this or that man, but I speak of many nations. As
these slaughters are thus carried on through the whole world, how
long, Lord, shall they be unpunished? for they will never cease." We
now see the purport of the Prophet's complaint; but we shall find in
the next lecture how he recovers himself.

Prayer.

Grant, Almighty God, that as it cannot be but that, owing to the
infirmity of our flesh, we must be shaken and tossed here and there
by the many turbulent commotions of this world, - O grant, that our
faith may be sustained by this support - that thou art the governor
of the world, and that men were not only once created by thee, but
are also preserved by thy hand, and that thou art also a just judge,
so that we may duly restrain ourselves; and though we must often
have to bear many insults, let us yet never fail, until our faith
shall become victorious over all trials, and until we, having passed
through continued succession of contests, shall at length reach that
celestial rest, which Christ thy Son has obtained for us. Amen.


Chapter 2.

Lecture One Hundred and Ninth.

Habakkuk 2:1
I will stand upon my watch, and set me upon the tower, and will
watch to see what he will say unto me, and what I shall answer when
I am reproved.

    We have seen in the first chapter that the Prophet said in the
name of all the faithful. It was indeed a hard struggle, when all
things were in a perplexed state and no outlet appeared. The
faithful might have thought that all things happened by chance, that
there was no divine providence; and even the Prophet uttered
complaints of this kind. He now begins to recover himself from his
perplexities; and he ever speaks in the person of the godly, or of
the whole Church. For what is done by some interpreters, who confine
what is said to the prophetic office, I do not approve; and it may
be easy from the contempt to learn, that the Prophet does not speak
according to his private feeling, but that he represents the
feelings of all the godly. So then we ought to collect this verse
with the complaints, which we have before noticed; for the Prophet,
finding himself sinking, and as it were overwhelmed in the deepest
abyss, raises himself up above the judgement and reason of men, and
comes nearer to God, that he might see from on high the things which
take place on earth, and not judge according to the understanding of
his own flesh, but by the light of the Holy Spirit. For the tower of
which he speaks is patience arising from hope. If indeed we would
struggle perseveringly to the last, and at length obtain the victory
over all trials and conflicts, we must rise above the world.
    Some understand by tower and citadel the Word of God: and this
may in some measure be allowed, though not in every respect
suitable. If we more fully weigh the reason for the metaphor, we
shall be at no loss to know that the tower is the recess of the
mind, where we withdraw ourselves from the world; for we find how
disposed we are all to entertain distrust. When, therefore, we
follow our own inclination, various temptations immediately lay hold
on us; nor can we even for a moment exercise hope in God: and many
things are also suggested to us, which take away and deprive us of
all confidence: we become also involved in variety of thoughts, for
when Satan finds men wandering in their imaginations and blending
many things together, he so entangles them that they cannot by any
means come nigh to God. If then we would cherish faith in our
hearts, we must rise above all these difficulties and hindrances.
And the Prophet by tower means this, that he extricated himself from
the thoughts of the flesh; for there would have been no end nor
termination to his doubts, had he tried to form a judgement
according to his own understanding; I will stand, he says, on my
tower, I and I will set myself on the citadel. In short, the
sentence carries this meaning - that the Prophet renounced the
judgement of men, and broke through all those snares by which Satan
entangles us and prevents us to rise above the earth.
    He then adds, I will watch to see what he may say to me, that
is, I will be there vigilant; for by watching he means vigilance and
waiting, as though he had said, "Though no hope should soon appear,
I shall not despond; nor shall I forsake my station; but I shall
remain constantly in that tower, to which I wish now to ascend: I
will watch then to see what he may say to me." The reference is
evidently to God; for the opinion of those is not probable, who
apply this "saying" to the ministers of Satan. For the Prophet says
first, 'I will see what he may say to me,' and then he adds, 'and
what I shall answer.' They who explain the words 'what he may say,'
as referring to the wicked who might oppose him for the purpose of
shaking his faith, overlook the words of the Prophet, for he speaks
here in the singular number; and as there is no name expressed, the
Prophet no doubt meant God. But were the words capable of admitting
this explanation, yet the very drift of the argument shows, that the
passage has the meaning which I have attached to it. For how could
the faithful answer the calumnies by which their faith was assailed,
when the profane opprobriously mocked and derided them - how could
they satisfactorily disprove such blasphemies, did they not first
attend to what God might say to them? For we cannot confute the
devil and his ministers, except we be instructed by the word of God.
We hence see that the Prophet observes the best order in what he
states, when he says in the first place, 'I will see what God may
say to me;' and in the second place, 'I shall then be taught to
answer to my chiding;' that is, "If the wicked deride my faith, I
shall be able boldly to confute them; for the Lord will suggest to
me such things as may enable me to give a full answer." We now
perceive the simple and real meaning of this verse. It remains for
us to accommodate the doctrine to our own use.
    It must be first observed, that there is no remedy, when such
trials as those mentioned by the Prophet in the first chapter meet
us, except we learn to raise up our minds above the world. For if we
contend with Satan, according to our own view of things, he will a
hundred times overwhelm us, and we can never be able to resist him.
Let us therefore know, that here is shown to us the right way of
fighting with him, when our minds are agitated with unbelief, when
doubts respecting God's providence creep in, when things are so
confused in this world as to involve us in darkness, so that no
light appears: we must bid adieu to our own reason; for all our
thoughts are nothing worth, when we seek, according to our own
reason, to form a judgement. Until then the faithful ascend to their
tower and stand in their citadel, of which the Prophet here speaks,
their temptations will drive them here and there, and sink them as
it were in a bottomless gulf. But that we may more fully understand
the meaning, we must know, that there is here an implied contrast
between the tower and the citadel, which the Prophet mentions, and a
station on earth. As long then as we judge according to our own
perceptions, we walk on the earth; and while we do so, many clouds
arise, and Satan scatters ashes in our eyes, and wholly darkens our
judgement, and thus it happens, that we lie down altogether
confounded. It is hence wholly necessary, as we have before said,
that we should tread our reason under foot, and come nigh to God
himself.
    We have said, that the tower is the recess of the mind; but how
can we ascend to it? even by following the word of the Lord. For we
creep on the earth; nay, we find that our flesh ever draws us
downward: except then the truth from above becomes to us as it were
wings, or a ladder, or a vehicle, we cannot rise up one foot; but,
on the contrary, we shall seek refuges on the earth rather than
ascend into heaven. But let the word of God become our ladder, or
our vehicle, or our wings, and, however difficult the ascent may be,
we shall yet be able to fly upward, provided God's word be allowed
to have its own authority. We hence see how unsuitable is the view
of those interpreters, who think that the tower and the citadel is
the word of God; for it is by God's word, as I have already said,
that we are raised up to this citadel, that is, to the safeguard of
hope; where we may remain safe and secure while looking down from
this eminence on those things which disturb us and darken all our
senses as long as we lie on the earth. This is one thing.
    Then the repetition is not without its use; for the Prophet
says, On my tower will I stand, on the citadel will I set myself. He
does not repeat in other words the same thing, because it is
obscure; but in order to remind the faithful, that though they are
inclined to sloth, they must yet strive to extricate themselves. And
we soon find how slothful we become, except each of us stirs up
himself. For when any perplexity takes hold on our minds, we soon
succumb to despair. This, then, is the reason why the Prophet, after
having spoken of the tower, again mentions the citadel.
    But when he says, I will watch to see, he refers to
perseverance; for it is not enough to open our eyes once, and by one
look to observe what happens to us; but it is necessary to continue
our attention. This constant attention is, then, what the Prophet
means by watching; for we are not so clear-sighted as immediately to
comprehend what is useful to be known. And then, though we may once
see what is necessary, yet a new temptation can obliterate that
view. It thus happens, that all our observations become evanescent,
except we continue to watch, that is, except we persevere in our
attention, so that we may ever return to God, whenever the devil
raises new storms, and whenever he darkens the heavens with clouds
to prevent us to see God. We hence see how emphatical is what the
Prophet says here, I will watch to see. The Prophet evidently
compares the faithful to watchmen, who, though they hear nothing,
yet do not sleep; and if they hear any noise once or twice, they do
not immediately sound an alarm, but wait and attend. As, then, they
who keep watch ought to remain quiet, that they may not disturb
others, and that they may duly perform their office; so it behaves
the faithful to be also tranquil and quiet, and wait patiently for
God during times of perplexity and confusion.
    Let us now inquire what is the purpose of this watching: I will
watch to see, he says, what he may say to me. There seems to be an
impropriety in the expression; for we do not properly see what is
said. But the Prophet connects together here two metaphors. To speak
strictly correct, he ought to have said, "I will continue attentive
to hear what he may say;" but he says, I will watch to see what he
may say. The metaphor is found correctly used in Psal. 85: 8, "I
will hear what God may say; for he will speak peace to his people."
There also it is a metaphor, for the Prophet speaks not of natural
hearing: "I will hear what God may speak," what does that hearing
mean? It means this, "I will quietly wait until God shows his
favour, which is now hid; for he will speak peace to his people;"
that is, the Lord will never forget his own Church. But the Prophet,
as I have said, joins together here two metaphors; for to speak, or
to say, means no other thing than that God testifies to our hearts,
that though the reason for his purpose does not immediately appear
to us, yet all things are wisely ruled, and that nothing is better
than to submit to his will. But when he says, "I will see, and I
will watch what he may say," the metaphor seems incongruous, and yet
there appears a reason for it; for the Prophet intended to remind
us, that we ought to employ all our senses for this end, - to be
wholly attentive to God's word. For though one may be resolved to
hear God, we yet find that many temptations immediately distract us.
It is not then enough to become teachable, and to apply our ears to
hear his voice, except also our eyes be connected with them, so that
we may be altogether attentive.
    We hence see the object of the Prophet; for he meant to express
the greatest attention, as though he had said, that the faithful
would ever wander in their thoughts, except they carefully
concentrated both their eyes and their ears, and all their senses,
on God, and continually restrained themselves, lest vagrant
speculations or imaginations should lead them astray. And further,
the Prophet teaches us, that we ought to have such reverence for
God's word as to deem it sufficient for us to hear his voice. Let
this, then, be our understanding, to obey God speaking to us, and
reverently to embrace his word, so that he may deliver us from all
troubles, and also keep our minds in peace and tranquillity.
    God's speaking, then, is opposed to all the obstreperous
clamours of Satan, which he never ceases to sound in our ears. For
as soon as any temptation takes place, Satan suggests many things to
us, and those of various kinds: - "What will you do? what advice
will you take? see whether God is propitious to you from whom you
expect help. How can you dare to trust that God will assist you? How
can he extricate you? What will be the issue?" As Satan then
disturbs us in various ways, the Prophet shows that the word of God
alone is sufficient for us all, then, who indulge themselves in
their own counsels, deserve to be forsaken by God, and to be left by
him to be driven up and down, and here and there, by Satan; for the
only unfailing security for the faithful is to acquiesce in God's
word.
    But this appears still more clear from what is expressed at the
close of the verse, when the Prophet adds, and what I may answer to
the reproof given me; for he shows that he would be furnished with
the best weapons to sustain and repel all assaults, provided he
patiently attended to God speaking to him, and fully embraced his
word: "Then," he says, "I shall have what I may answer to all
reproofs, when the Lord shall speak to me". By "reproofs," he means
not only the blasphemies by which the wicked shake his faith, but
also all those turbulent feelings by which Satan secretly labours to
subvert his faith. For not only the ungodly deride us and mock at
our simplicity, as though we presumptuously and foolishly trusted in
God, and were thus over-credulous; but we also reprove ourselves
inwardly, and disturb ourselves by various internal contentions; for
whatever comes to our mind that is in opposition to God's word, is
properly a chiding or a reproof, as it is the same thing as if one
accused himself, as though he had not found God to be faithful. We
now, then see that the word "reproof" extends farther than to those
outward blasphemies by which the unbelieving are wont to assail the
children of God; for, as we have already said, though no one
attempted to try our faith, yet every one is a tempter to himself;
for the devil never ceases to agitate our minds. When, therefore,
the Prophet says, what I may answer to reproof, he means, that he
would be sufficiently fortified against all the assaults of Satan,
both secret and external, when he heard what God might say to him.
    We may also gather from the whole verse, that we can form no
judgement of God's providence, except by the light of celestial
truth. It is hence no wonder that many fall away under trials, yea,
almost the whole world; for few there are who ascend into the
citadel of which the Prophet speaks, and who are willing to hear God
speaking to them. Hence, presumption and arrogance blind the minds
of men, so that they either speak evil of God who addresses them, or
accuse fortune, or maintain that there is nothing certain: thus they
murmur within themselves, and arrogate to themselves more than they
ought, and never submit to God's word. Let us proceed, -

Habakkuk 2:2,3
And the LORD answered me, and said, Write the vision, and make [it]
plain upon tables, that he may run that readeth it.
For the vision [is] yet for an appointed time, but at the end it
shall speak, and not lie: though it tarry, wait for it; because it
will surely come, it will not tarry.

    The Prophet now shows by his own example that there is no fear
but that God will give help in time, provided we bring our minds to
a state of spiritual tranquillity, and constantly look up to him:
for the event which the Prophet relates, proves that there is no
danger that God will frustrate their hope and patience, who lift up
their minds to heaven, and continue steadily in that attitude.
Answer me, he says, did Jehovah, and said. There is no doubt but
that the Prophet accommodates here his own example to the common
instruction of the whole Church. Hence, by testifying that an answer
was given him by God, he intimates that we ought to entertain a
cheerful hope, that the Lord, when he finds us stationed in our
watch-tower, will in due season convey to us the consolation which
he sees we need.
    But he afterwards comes to the discharge of his prophetic
office; for he was bid to write the vision on tables, and to write
it in large letters, that it might be read, and that any one,
passing by quickly, might be able by one glance to see what was
written: and by this second part he shows still more clearly that he
treated of a common truth, which belonged to the whole body of the
Church; for it was not for his own sake that he was bid to write,
but for the edification of all.
    Write, then, the vision, and mace it plain; for "ba'ar"
properly means, to declare plainly. Unfold it then, he says, on
tables, that he may run who reads it; that is, that the writing may
not cause the readers to stop. Write it in large characters, that
any one, in running by, may see what is written. Then he adds, for
the vision shall be for an appointed time.
    This is a remarkable passage; for we are taught here that we
are not to deal with God in too limited a manner, but room must be
given for hope; for the Lord does not immediately execute what he
declares by his mouth; but his purpose is to prove our patience, and
the obedience of our faith. Hence he says, the vision, is for a
time, and a fixed time: for "mo'ed" means a time which has been
determined by agreement. But as it is God who fore appoints the
time, the constituted time, of which the Prophet speaks, depends on
his will and power. The vision, then, shall be for a time. He
reproves here that immoderate ardour which takes hold on us, when we
are anxious that God should immediately accomplish what he promises.
The Prophet then shows that God so speaks as to be at liberty to
defer the execution of his promise until it seems good to him.
    At the end, he says, it will speak. In a word, the Prophet
intimates, that honour is to be given to God's word, that we ought
to be fully persuaded that God speaks what is true, and be so
satisfied with his promises as though what is promised were really
possessed by us. At the end, then, it will speak and it will not
lie. Here the Prophet means, that fulfilment would take place, so
that experience would at length prove, that God had not spoken in
vain, nor for the sake of deceiving; but yet that there was need of
patience; for, as it has been said, God intends not to indulge our
fervid and importunate desires by an immediate fulfilment, but his
design is to hold us in suspense. And this is the true sacrifice of
praise, when we restrain ourselves, and remain firm in the
persuasion that God cannot deceive nor lie, though he may seem for a
time to trifle with us. It will not, then, lie.
    He afterwards adds, If it will delay, wait for it. He again
expresses still more clearly the true character of faith, that it
does not break forth immediately into complaints, when God connives
at things, when he suffers us to be oppressed by the wicked, when he
does not immediately succour us; in a word, when he does not without
delay fulfil what he has promised in his word. If, then, it delays,
wait for it. He again repeats the same thing, coming it will come;
that is, however it may be, God, who is not only true, but truth
itself, will accomplish his own promises. The fulfilment, then, of
the promise will take place in due time.
    But we must notice the contrariety, If it will delay, it will
come, it will not delay. The two clauses seem to be contrary the one
to the other. But delay, mentioned first, has a reference to our
haste. It is a common proverb, "Even quickness is delay to desire."
We indeed make such haste in all our desires, that the Lord, when he
delays one moment, seems to be too slow. Thus it may come easily to
our mind to expostulate with him on the ground of slowness. God,
then, is said on this account to delay in his promises; and his
promises also as to their accomplishment may be said to be delayed.
But if we have regard to the counsel of God, there is never any
delay; for he knows all the points of time, and in slowness itself
he always hastens, however this may be not comprehended by the
flesh. We now, then, apprehend what the Prophet means.
    He is now bidden to write the vision, and to explain it on
tables. Many confine this to the coming of Christ; but I rather
think that the Prophet ascribes the name of vision to the doctrine
or admonition, which he immediately subjoins. It is indeed true,
that the faithful under the law could not have cherished hope in God
without having their eyes and their minds directed to Christ: but it
is one thing to take a passage in a restricted sense as applying to
Christ himself, and another thing to set forth those promises which
refer to the preservation of the Church. As far then as the promises
of God in Christ are yea and amen, no vision could have been given
to the Fathers, which could have raised their minds, and supported
them in the hope of salvation, without Christ having been brought
before them. But the Prophet here intimates generally, that a
command was given to him to supply the hearts of the godly with this
support, that they were, as we shall hereafter more clearly see, to
wait for God. The vision, then, is nothing else than an admonition,
which will be found in the next and the following verses.
    He uses two words, to write and to explain; which some pervert
rather than rightly distinguish: for as the Prophets were wont to
write, and also to set forth the summaries or the heads of their
discourses, they think that it was a command to Habakkuk to write,
that he might leave on record to posterity what he had said; and
then to publish what he taught as an edict, that it might be seen by
the people passing by, not only for a day or for a few days. But I
do not think that the Prophet speaks with so much refinement: I
therefore consider that to write and to explain on tables mean the
same thing. And what is added, that he may run who reads it, is to
be understood as I have already explained it; for God intended to
set forth this declaration as memorable and worthy of special
notice. It was not usual with the Prophets to write in long and
large characters; but the Prophet mentions here something peculiar,
because the declaration was worthy of being especially observed.
What is similar to this is said in Isaiah 8: 1, 'Write on at table
with a man's pen.' By a man's pen is to be understood common
writing, such as is comprehended by the rudest and the most
ignorant. To the same purpose is what God bids here his servant
Habakkuk to do. Write, he says how? Not as Prophecies are wont to be
written, for the Prophets set before the people the heads of their
discourses; but write, he says, so that he who runs may read, and
that though he may be inattentive, he may yet see what is written;
for the table itself will plainly show what it contains.
    We now see that the Prophet commends, by a peculiar eulogy,
what he immediately subjoins. Hence this passage ought to awaken all
our powers, as God himself testifies that he announces what is
worthy of being remembered: for he speaks not of a common truth; but
his purpose was to reveal something great and unusually excellent;
as he bids it, as I have already said, to be written in large
characters, so that those who run might read it.
    And by saying that the vision is yet for a time, he shows, as I
have briefly explained, what great reverence is due to heavenly
truth. For to wish God to conform to our rule is extremely
preposterous and unreasonable: and there is no place for faith, if
we expect God to fulfil immediately what he promises. It is hence
the trial of faith to acquiesce in God's word, when its
accomplishment does in no way appear. As then the Prophet teaches
us, that the vision is yet for a time, he reminds us that we have no
faith, except we are satisfied with God's word alone, and suspend
our desires until the seasonable time comes, that which God himself
has appointed. The vision, then, yet shall be. But we are inclined
to reduce, as it were, to nothing the power of God, except he
accomplishes what he has said: "Yet, yet," says the Prophet, "the
vision shall be;" that is, "Though God does not stretch forth his
hand, still let what he has spoken be sufficient for you: let then
the vision itself be enough for you; let it be deemed worthy of
credit, so that the word of God may on its own account be believed;
and let it not be tried according to the common rule; for men charge
God with falsehood, except he immediately yields to their desires.
Let then the vision itself be counted sufficiently solid and firm,
until the suitable time shall come." And the word "mo'ed" ought to
be noticed; for the Prophet does not speak simply of time, but, as I
have already said, he points out a certain and a preordained time.
When men make an agreement, they on both sides fix the day: but it
would be the highest presumption in us to require that God should
appoint the day according to our will. It belongs, then, to him to
appoint the times, and so to govern all things, that we may approve
of whatever he does.
    He afterwards says, And it will speak at the end, and it will
not lie. The same is the import of the expression, it will speak at
the end; that is, men are very perverse, if they wish God to close
his mouth, and if they wish to deny faith to his word, except he
instantly fulfil what he speaks. It will then speak; that is, let
this liberty of speaking be allowed to God. And there is always an
implied contrast between the voice of God and its accomplishment;
for we are to acquiesce in God's word, though he may conceal his
hand: though he may afford no proof of his power, yet the Prophet
commands this honour to be given to his word. The vision, then, will
speak at the end.
    He now expresses more clearly what he had before said of the
preordained time; and thus he meets the objections which Satan is
wont to suggest to us: "How long will that time be delayed? Thou
indeed namest it as the preordained time; but when will that day
come?" "The Lord," he says, "will speak at the end;" that is,
"Though the Lord protracts time, and though day after day we seem to
live on vain promises, yet let God speak, that is, let him have this
honour from you, and be ye persuaded that he is true, that he cannot
disappoint you; and in the meantime wait for his power; wait, so
that ye may yet remain quiet, resting on his word, and let all your
thoughts be confined within this stronghold - that it is enough that
God has spoken. The rest we shall defer until to-morrow.
    
    
Prayer.

Grant, Almighty God, that as thou sees us labouring under so much
weakness, yea, with our minds so blinded that our faith falters at
the smallest perplexities, and almost fails altogether, - O grant
that by the power of thy Spirit we may be raised up above this
world, and learn more and more to renounce our own counsels, and so
to come to thee, that we may stand fixed in our watch tower, ever
hoping, through thy power, for whatever thou hast promised to us,
though thou shouldst not immediately make it manifest to us that
thou hast faithfully spoken; and may we thus give full proof of our
faith and patience, and proceed in the course of our warfare, until
at length we ascend, above all watch towers, into that blessed rest,
where we shall no more watch with an attentive mind, but see, face
to face, in thine image, whatever can be wished, and whatever is
needful for our perfect happiness, through Christ our Lord. Amen.



Lecture One Hundred and Tenth.

    The Prophet taught us yesterday, that we ought to allow God his
right of speaking to us, and of sustaining us by his own word, until
the ripe time shall come, when he shall really fulfil what he has
promised. Then an exhortation follows, added at the close of the
verse - that we are to exercise patience; and the Apostle also,
referring to this passage in Heb. 10: 38, makes a similar
application. He indeed quotes what we shall find in the next verse,
'The just by his faith shall live;' but he had in view the whole
context; and at the same time he reminds us of the Prophet's object
here in exalting the authority of God's word. The exhortation, then,
is briefly this - that though God may keep us in suspense, we yet
ought not to cast away hope, for he knows when it is expedient for
us that he should stretch forth his hand. And as there are two
clauses, as I said yesterday, which seem at first sight to be
inconsistent the one with the other, the Prophet very fitly joins
them together, and considers them to be in perfect harmony; for
though God may appear to delay, yet he is not slower than what is
necessary and expedient. Let us then be fully persuaded that there
is in God prudence and wisdom enough to assist us as soon as it may
be needful. The Prophet now reminds us that it is no wonder if God
seems to us to delay, for we are too hasty in our desires. Let
therefore this fervour be restrained, so that we may subject our
feelings to the providence and purpose of God. Let us now proceed -

Habakkuk 2:4
Behold, his soul [which] is lifted up is not upright in him: but the
just shall live by his faith.

    This verse stands connected with the last, for the Prophet
means to show that nothing is better than to rely on God's word, how
much soever may various temptations assault our souls. We hence see
that nothing new is said here, hut that the former doctrine is
confirmed - that our salvation is rendered safe and certain through
God's promise alone, and that therefore we ought not to seek any
other haven, where we might securely sustain all the onsets of Satan
and of the world. But he sets the two clauses the one opposed to the
other: every man who would fortify himself would ever be subject to
various changes, and never attain a quiet mind; then comes the other
clause - that man cannot otherwise obtain rest than by faith.
    But the former part is variously explained. Some interpreters
think the word "upelah" to be a noun, and render it elevation, which
is not unsuitable; and indeed I hesitate not to regard this as its
real meaning, for the Hebrews call a citadel "ophel", rightly
deriving it from "aphal" to ascend. What some others maintain, that
it signifies to strengthen, is not well founded. Some again give
this explanation - that the unbelieving seek a stronghold for
themselves, that they may fortify themselves; and this makes but
little difference as to the thing itself. But interpreters vary, and
differ as to the meaning of the sentence; for some substitute the
predicate for the subject, and the subject for the predicate, and
elicit this meaning from the Prophet's words - "Every one whose mind
is not at ease seeks a fortress, where he may safely rest and
strengthens himself;" and others give this view - "He who is proud,
or who thinks himself well fortified, shall ever be of an unquiet
mind." And this latter meaning is what I approve, only that I retain
the import of the word "upelah" as though it was said - "where there
is an elation of mind there is no tranquillity."
    Let us see first what their view is who give the other
explanation. They say that the unbelieving, being obstinate and
perverted in their minds, ever seek where they may be in safety, for
they are full of suspicions, and having no regard to God they resort
to the world for those remedies, by which they may escape evils and
dangers. This is their view. But the Prophet, as I have already
said, does here, on the contrary, denounce punishment on the
unbelieving, as though he had said - "This reward, which they have
deserved, shall be repaid to them - that they shall always torment
themselves." The contrast will thus be more obvious; and when we say
that God punishes the unbelieving, when he suffers them to be driven
here and there, and also harasses their minds with various
tormenting thoughts, a more fruitful doctrine is elicited. When
therefore the Prophet says that there is no calmness of mind
possessed by those who deem themselves well fortified, he intimates
that they are their own executioners, for they seek for themselves
many troubles, many sorrows, many anxieties, and contrive and mingle
together many designs and purposes; now they think of one thing,
then they turn to another; for the Hebrews say that the soul is made
right when we acquiesce in a thing and continue in a tranquil state
of mind; but when confused thoughts distract us, then they say that
our soul is not right in us. We now perceive the real meaning of the
Prophet.
    Behold, he says: by this demonstrative particle he intimates
that what he teaches us may be clearly seen if we attend to daily
events. The meaning then is, that a proof of this fact exists
evidently in the common life of men - that he who fortifies himself,
and is also elated with self confidence, never finds a tranquil
haven, for some new suspicion or fear ever disturbs his mind. Hence
it comes that the soul entangles itself in various cares and
anxieties. This is the reward, as I have said, which is allotted by
God's just judgement to the unbelieving; for God, as he testifies by
Isaiah, offers to us rest; and they who reject this invaluable
benefit, freely offered to them by God, deserve that they should not
only be tormented in one way, but be also harassed by endless
agitations, and that they should also vex and torment themselves. It
is indeed true that he who is fortified may also acquiesce in God's
word; but the word "upelah" refers to the state of the mind.
Whosoever, then, swells with vain confidence, when he finds that he
has many auxiliaries according to the flesh, shall ever be agitated,
and will at length find that there is nowhere rest, except the mind
recumbs on God's grace alone. We now understand the import of this
clause.
    It follows, but the just shall live by his faith. The Prophet,
I have no doubt, does here place faith in opposition to all those
defences by which men so blind themselves as to neglect God, and to
seek no aid from him. As men therefore rely on what the earth
affords, depending on their fallacious supports, the Prophet here
ascribes life to faith. But faith, as it is well known, and as we
shall presently show more at large, depends on God alone. That we
may then live by faith, the Prophet intimates that we must willingly
give up all those defences which are wont to disappoint us. He then
who finds that he is deprived of all protections, will live by his
faith, provided he seeks in God alone what he wants, and leaving the
world, fixes his mind on heaven.
    As "emunah" is in Hebrew truth, so some regard it as meaning
integrity; as though the Prophet had said, that the just man has
more safety in his faithfulness and pure conscience, than there is
to the children of this world in all those munitions in which they
glory. But in this case they frigidly extenuate the Prophet's
declaration; for they understand not what that righteousness of
faith is from which our salvation proceeds. It is indeed certain
that the Prophet understands by the "emunah" that faith which strips
us of all arrogance, and leads us naked and needy to God, that we
may seek salvation from him alone, which would otherwise be far
removed from us.
    Now many confine the first part to Nebuchadnezzar, but this is
not suitable. The Prophet indeed speaks to the end of the chapter of
Babylon and its ruin; but here he makes a distinction between the
children of God, who cast all their cares on him, and the
unbelieving, who cannot go forth beyond the world, where they seek
to be made secure, and gather hence their defences in which they
confide. And this is especially worthy of being observed, for it
helps us much to understand the meaning of the Prophet; if this part
- "Behold the proud, his soul is not right in him," be applied to
Nebuchadnezzar, the other part will lose much of its import; but if
we consider that the Prophet, as it were, in these two tablets,
shows what it is to glory in our own powers or in earthly aids, then
what it is to repose on God alone will appear much more clear, and
this truth will with more force penetrate into our minds; for we
know how much such comparisons illustrate a subject which would be
otherwise obscure or less evident. For if the Prophet had only
declared that our faith is the cause of life and salvation, it might
indeed be understood; but as we are disposed to entertain worldly
hopes, the former truth would not have been sufficient to correct
this evil, and to free our minds from all vain confidence. But when
he affirms that all the unbelieving are deceived, while they fortify
or elate themselves, be cause God will ever confound them, and that
though no one disturbs them outwardly, they will yet be their own
tormentors, as they have nothing that is right, nothing that is
certain; when therefore all this is said to us, it is as though God
drew us forcibly to himself, while seeing us deluded by the
allurements of Satan, and seeing us too inclined to be taken with
deceptions, which would at length lead us to destruction.
    We now, then, perceive why Habakkuk has put these two things in
opposition the one to the other - that the defences of this world
are not only evanescent, but also bring always with them many
tormenting fears - and then, that the just lives by his faith. And
hence also is found a confirmation of what I have already touched
upon, that faith is not to be taken here for man's integrity, but
for that faith which sets man before God emptied of all good things,
so that he seeks what he needs from his gratuitous goodness: for all
the unbelieving try to fortify themselves; and thus they strengthen
themselves, thinking that anything in which they trust is sufficient
for them. But what does the just do? He brings nothing before God
except faith: then he brings nothing of his own, because faith
borrows, as it were, through favour, what is not in man's
possession. He, then, who lives by faith, has no life in himself;
but because he wants it, he flies for it to God alone. The Prophet
also puts the verb in the future tense, in order to show the
perpetuity of this life: for the unbelieving glory in a shadowy
life; but the Lord will at last discover their folly, and they
themselves shall really know that they have been deceived. But as
God never disappoints the hope of his people, the Prophet promises
here a perpetual life to the faithful.
    Let us now come to Paul, who has applied the Prophet's
testimony for the purpose of teaching us that salvation is not by
works, but by the mercy of God alone, and therefore by faith. Paul
seems to have misapplied the Prophet's words, and to have used them
beyond what they import; for the Prophet speaks here of the state of
the present life, and he has not previously spoken of the celestial
life, but exhorted, as we have seen, the faithful to patience, and
at the same time testified that God would be their deliverer; and
now he adds, the just shall live by faith, though he may be
destitute of all help, and though he may be exposed to all the
assaults of fortune, and of the wicked, and of the devil. What has
this to do, some one may say, with the eternal salvation of the
soul? It seems, then, that Paul has with too much refinement
introduced this testimony into his discussion respecting gratuitous
justification by faith. But this principle ought ever to be
remembered - that whatever benefits the Lord confers on the faithful
in this life, are intended to confirm them in the hope of the
eternal inheritance; for however liberally God may deal with us, our
condition would yet be indeed miserable, were our hope confined to
this earthly life. As God then would raise up our minds to the hopes
of eternal salvation whenever he aids us in this world, and declares
himself to be our Father; hence, when the Prophet says that the
faithful shall live, he certainly does not confine this life to so
narrow limits, that God will only defend us for a day or two, or for
a few years; but he proceeds much farther, and says, that we shall
be made really and truly happy; for though this whole world may
perish or be exposed to various changes, yet the faithful shall
continue in permanent and real safety. Hence, when Habakkuk promises
life in future to the faithful, he no doubt overleaps the boundaries
of this world, and sets before the faithful a better life than that
which they have here, which is accompanied with many sorrows, and
proves itself by its shortness to be unworthy of being much desired.
    We now perceive that Paul wisely and suitably accommodates to
his subject the Prophet's words - that the just lives by faith; for
there is no salvation for the soul except through God's mercy.
    Quoting this place in Rom. 1: 17, he says that the
righteousness of God is in the gospel revealed from faith to faith,
and then adds, "As it is written, The just shall live by faith."
Paul very rightly connects these things together that righteousness
is made known in the Gospel - and that it comes to us by faith only;
for he there contends that men cannot obtain righteousness by the
law, or by the works of the law; it follows that it is revealed in
the Gospel alone: how does he prove this? By the testimony of the
Prophet Habakkuk - "If by faith the just lives, then he is just by
faith; if he is just by faith, then he is not so by the works of the
law." And Paul assumes this principle, to which I have before
referred - that men are emptied of all works, when they produce
their faith before God: for as long as man possesses anything of his
own, he does not please God by faith alone, but also by his own
worthiness.
    If then faith alone obtains grace, the law must necessarily be
relinquished, as the apostle also explains more clearly in the third
chapter of the Epistle to the Galatians: 'That righteousness,' he
says, 'is not by the works of the law, is evident; for it is
written, The just shall live by faith, and the law is not of faith.'
Paul assumes that these, even faith and law, are contrary, the one
to the other; contrary as to the work of justifying. The law indeed
agrees with the gospel; nay, it contains in itself the gospel. And
Paul has solved this question in the first chapter of the Epistle to
the Romans, by saying, that the law cannot assist us to attain
righteousness, but that it is offered to us in the gospel, and that
it receives a testimony from the law and the Prophets. Though then
there is a complete concord between the law and the gospel, as God,
who is not inconsistent with himself, is the author of both; yet as
to justification, the law accords not with the gospel, any more than
light with darkness: for the law promises life to those who serve
God; and the promise is conditional, dependent on the merits of
works. The gospel also does indeed promise righteousness under
condition; but it has no respect to the merits of works. What then?
It is only this, that they who are condemned and lost are to embrace
the favour offered to them in Christ.
    We now then see how, by the testimony of our Prophet, Paul
rightly confirms his own doctrine, that eternal salvation is to be
attained by faith only; for we are destitute of all merits by works,
and are constrained to stand naked and needy before God; and then
the Lord justifies us freely.
    But that this may be more evident, let us first consider why
men must come altogether naked before God; for were there any
worthiness in them, the Lord would by no means deprive them of such
an honour. Why then does the Lord justify us freely, except that he
may thereby appear just? He has indeed no need of this glory, as
though he could not himself be glorified except by doing wrong to
men. But we obtain righteousness by faith alone for this reason,
because God finds nothing in us which he can approve, or what may
avail to obtain righteousness. Since it is so, we then see that to
be true which the Holy Spirit everywhere declares respecting the
character of men. Men indeed glory in a foolish conceit as to their
own righteousness: but all philosophic virtues, as they call them,
which men think they possess through free-will, are mere fumes; nay,
they are the delusions of the devil, by which he bewitches the minds
of men, so that they come not to God, but, on the contrary,
precipitate themselves into the lowest deep, where they seek to
exalt themselves beyond measure. However this may be, let us be
fully convinced, that in man there is not even a particle either of
rectitude or of righteousness; and that whatever men may try to do
of themselves, is an abomination before God. This is one thing.
    Now after God has stretched forth his hand to his elect, it is
still necessary that they should confess their own want and
nakedness, as to justification; for though they have been
regenerated by the Spirit of God, yet in many things they are
deficient, and thus in innumerable ways they become exposed to
eternal death in the sight of God; so that they have in themselves
no righteousness. The Papists differ from us in the first place,
imagining as they do, that there are certain preparations necessary;
for that false notion about free-will cannot be eradicated from
their hearts. As then they will have man to be endued with free-
will, they always connect with it some power, as though they could
obtain grace by their own doings. They indeed confess that man of
himself can do nothing, except by the helping grace of God; but in
the meantime they blend, as I have said, their own fictitious
preparations. Others confess, that until God anticipates us by his
grace, there is no power whatever in free-will; but afterwards they
suppose that free-will concurs with God's grace, as it would be by
itself inefficient, except received by our consent. Thus they always
reserve for men some worthiness; but a greater diffe