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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 make it plain; for באר, bar properly means, to declare plainly. ²⁶²⁶     The word means, to open, or make open. It was to be written in open and plain letters, and on tables or tablets. These were either of wood or stone, made smooth. The Septuagint render the word πυξιον, a smooth plank of boxwood, and give the whole sentence thus: “Write the vision and openly (or plainly—σαφῶς,) on boxwood.” See Deuteronomy 27:8. So Junius takes the word as an adverb, perspicue, perspicuously.—Ed. 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 מועד, muod 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 ardor 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 ²⁷²⁷     It is not a common word that is used: [יפח], “it will breathe.” When transitively, it signifies, to breathe out or forth, and is rendered often in our version, to speak; see Proverbs 6:19; 12:17. The idea here seems to be the restoration, as it were, of a suspended life. The vision was to be for a time like a body without any symptom of life: but “it will breathe,” he says, “at last,” or at the end; that is, it will live, and manifest life and vigor. This breathing, or this life, would be its accomplishment. Corresponding with this idea is ἀνατελι, “it will rise,” by the Septuagint.—Ed. In a word, the Prophet intimates, that honor 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 ²⁸²⁸     [כזב], its primary meaning, is to fail, Isaiah 63:11; and to fail, in a moral sense, is to lie, and also to deceive; and the latter meaning is attached to it here by Drusius, Piscator, and Grotius, non fallet, it will not deceive, i.e., disappoint.—Ed. Here the Prophet means, that fulfillment 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 fulfillment, 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 succor us; in a word, when he does not without delay fulfill 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 fulfillment, 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. ²⁹²⁹     What is here said is very true; but the words are not the same in Hebrew. The first signifies delay, [יתמהמה] rendered “linger” in Genesis 19:16; 43:10. The other verb, [יאחר], means, to put off, to postpone: and the sense is, that the vision will not be after the appointed time. So the two lines may be thus rendered:
   If it will delay, wait for it,
For coming it will come, it will not be postponed;
   or, be after, i.e., the appointed time.
   Dr. Wheeler, quoted by Newcome, gives the right idea, by the following paraphrase:
   It shall not be later than its season.
   Both Jerome and Marckius have found a grammatical difficulty in this verse from a mistake as to the gender of [חזון], vision; and they had been evidently led astray by the Septuagint; in which the gender is changed, and the phrase, “wait for it,” is rendered, “wait for him,” ὑπομεινον αὐτον; and so as to what follows, “for he that cometh (ἐρχομενος) shall come.” But [חזון] is the masculine gender; it is elsewhere connected with verbs in that gender. See 1 Samuel 3:1; Ezekiel 12:22. Indeed the whole tenor of the passage admits not of any other construction. It is probable that this mistake made Eusebius and Augustine to apply this verse to Christ, and some to Nebuchadnezzar, in a typical sense.—Ed.

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 a 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 fulfill 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 מועד, muod, 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 fulfill 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 honor 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 honor 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.

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, but 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 עפלה, ophle, 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 עופל, ouphel, rightly deriving it from עפל, ophle, 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 עפלה, ophle, 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 עפלה, ophle, 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. ³⁰³⁰     Most authors agree in the main with Calvin in his exposition of this clause. The whole verse is quoted by Paul in Hebrews 10:39, nearly verbatim from the Scriptures; only he inverts the clauses, and leaves out the pronoun, “my,” connected with “faith.” But this clause, as quoted by him, is materially different from the Hebrew text, as it now exists, though the chief difference relates to the word [עפלה], rendered elation, or pride, by Calvin and many others. Two MSS. give another reading; one has [עולפה], and the other, [עלפה], which means to swoon, or to faint, or to fail.
   This reading would essentially harmonize the passage, and the context evidently favors it, as well as the antithesis in the verse itself. As to the rest of the clause the meaning is same with the Septuagint version, as cited by Paul, though the words are different; and there are other examples in which the apostle did not alter that version, though varying in words, when the sense was preserved. To say that man’s soul is not right in him amounts to the same thing as to say that God is not pleased with him. There is indeed one MS. which has [נפשי], “my soul,” and not “his soul;” and then [ישרה] is often rendered ἀρεσκειν, to please, by the Septuagint. See Numbers 23:27; 2 Chronicles 30:4. There would in this case be a complete identity of words as well as of meaning.
   What especially countenances these readings is, that the alteration would agree better with the preceding verse. There is an exhortation to wait for the vision, i.e., its fulfillment. To refer to pride in this connection seems not suitable; but to mention fainting or failing through unbelief is quite appropriate; and then as a contrast to this state of mind, the latter clause is added. Adopting the main alteration, [עלפה] instead of [עפלה], (only a transposition of two letters,) I would render the verse thus—
   Behold the fainting! not right is his soul within him;
But the righteous, by his faith shall he live.
   The word for “fainting” is in the feminine gender, either on account of the word “soul” in what follows, or [איש] is understood, the “man of fainting,” instances of which are adduced by Henderson on this verse, though he retains the word of the present text; as [אני תפלה], “I am prayer,” instead of “I am a man of prayer.”—Psalms 109:4; see Jeremiah 50:31, 32; Daniel 9:23
   Now not only the antithesis is here complete, but the order also in which it occurs corresponds with what is often the style of the Prophets; the first part of the first clause corresponds with the last part of the second, and the last of the former with the first of the latter; and not according to Dr. Henderson, who represents the clauses as regularly antithetic. See a similar instance in chapter 1:13, and also in the first verse of this chapter. The man who faints, and he who lives by faith, form the contrast; and the addition “by faith” in the latter clause implies the fainting to be through want of faith, or through unbelief. Then the soul that is not right stands in contrast with the righteous, or the just in the second line. Thus every thing in the verse itself, and in its connection with what precedes it, is in favor of what has been proposed. And Grotius and Newcome seemed disposed to adopt this reading.—Ed.

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 אמוגת, amunat, 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 word אמוגת, amunat, 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, because 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 favor, 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 Romans 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 Galatians 3:11:

‘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, Romans 1:1-32 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 favor 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 honor. 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 difference exists as to the second subject: for after we have been regenerated through God’s grace, the Papists imagine that we are justified by the merits of works. They confess, that until God anticipates us by his grace, we are condemned and cannot attain salvation except through the assisting grace of God; but as soon as God works in us, we are then, they say, able to attain righteousness by our own works.

But we object and say, that the faithful, after having been regenerated by the Spirit of God, do not fulfill the law: they allow this to be true, but say that they might if they would, for that God has commanded nothing which is above what men are capable of doing. And this also is a most pernicious error. They are at the same time forced to confess, that experience itself teaches us that no man is wholly free from sin: then some guilt always remains. But they say, that if we kept half the law, we could obtain righteousness by that half. Hence, if one by adultery offended God and thus becomes exposed to eternal death, and yet abstains from theft, he is just, they say, because he is no thief. He is an adulterer, it is true; but he is yet just in part, because he keeps a part of the law; and they call this partial righteousness. But God has not promised salvation to men, except they fully and really fulfill whatever he has commanded in his law. For it is not said, “He that fulfill a part of the law shall live;” but he who shall do these things shall live in them. Moses does not point out two or three commandments, but includes the whole law (Leviticus 18:5.) There is also a declaration made by James,

‘He who has forbidden to commit adultery, has also forbidden to steal: whosoever then transgresses the law in one particular, is a transgressor of the whole law’ (James 2:8,11):

he is then excluded from any hope of righteousness. We hence see that the papists are most grossly mistaken, who imagine, that men, when they keep the law only in part, are just.

Were there indeed any one found who strictly kept God’s law, he could not be counted just, except by virtue of a promise. And here also the Papists stumble, and are at the same time inconsistent with themselves; for they confess that merits do not obtain righteousness for men by their own intrinsic worth, but only by the covenant of the law. But as soon as they have said this, they immediately forget themselves, and say what is contrary, like men carried away by passion. Were then the Papists to join together these two things—that there is no righteousness except by covenant, and that there is a partial righteousness they would see that they are inconsistent: for where is this partial righteousness? If we are not righteous except according to the covenant of the law, then we are not righteous except through a full and perfect observance of the law. This is certain.

They go astray still more grievously as to the remission of sins; for as it is well known, they obtrude their own satisfactions, and thus seek to expiate the sins of men by their own merits, as though the sacrifice of Christ was not sufficient for that purpose. Hence it is that they will not allow that we are gratuitously justified by faith; for they cannot be brought to acknowledge a free remission of sins; and except the remission of sins be gratuitous, we must confess that righteousness is not by faith alone, but also by merits. But the whole Scripture proves that expiation is nowhere else to be sought, except through the sacrifice of Christ alone. This error, then, of the Papists is extremely gross and false. They further err in pleading for the merits of works; for they boast of their own inventions, the works of supererogation, or as they call them, satisfactions. And these meritorious works, under the Papacy, are gross errors and worthless superstitions, and yet they toil in them and lacerate themselves, nay, they almost wear out themselves. If they mutter many short prayers, if they run to altars and to various churches, if they buy masses, in a word, if they accumulate all these fictitious acts of worship, they think that they merit righteousness before God. Thus they forget their own saying, that righteousness is by covenant; for if it be by covenant, it is certain that God does not promise it to fictitious works, which men of themselves invent and contrive. It then follows, that what men bring to God, devised by themselves, cannot do anything towards the attainment of righteousness.

There is also another error which must be noticed, for in good works they perceive not those blemishes which justly displease God, so that our works might be deservedly condemned were they strictly examined and tried. The Papists rightly say, that we are not justified by the intrinsic worthiness of works, but afterwards they do not consider how imperfect our works are, for no work proceeds from mortal man which can fully answer to what God’s covenant requires. How so? For no work proceeds from the perfect love of God, and where the perfect love of God does not exist, there is corruption there. It hence follows, that all our works are polluted before God; for they flow not except from the impure fountain of the heart. Were any to object and say, that the hearts of men are cleansed by the regeneration of the Spirit, we allow this; but at the same time much filth always remains in our hearts, and it ought to be sufficient for us to know that nothing is pure and genuine before God except where the perfect love of him exists.

As, then, the Papists are blind to all these things, it is no wonder that they with so much hostility contend with us about righteousness, and can by no means allow that the righteousness of faith is gratuitous, for from the beginning this figment about free- will has been resorted to—“if men of themselves come to God, then they are not freely justified.” They, then, as I have said, imagine a partial righteousness, they suppose the deficiency to be made up by satisfactions, they have also, as they say, their devotions, that is, their own contrived modes of worship. Thus it comes, that they ever persuade themselves that the righteousness of man, at least in part, is made up by himself or by works. They indeed allow that we are justified by faith, but when it is added, by faith alone, then they begin to be furious; but they consider not that righteousness, if obtained by faith, cannot be by works, for Paul, as I have shown above, reasons from the contrary, when he says, that righteousness, if it be by the works of the law, is not by faith, for faith, as it has been said, strips man of everything, that he may seek of God what he needs. But the Papists, though they think that man has not enough for himself, do not yet acknowledge that he is so needy and miserable, that righteousness must be sought in God alone. But yet sufficiently clear is the doctrine of Paul, and if Paul had never spoken, reason itself is sufficient to convince us that men cannot be justified by faith until they cast away every confidence in their own works, for if righteousness be of faith, then it is of grace alone, and if by grace alone, then it cannot be by works. It is wholly puerile in the Papists to think, that it is partly by grace and partly by the merits of works; for as salvation cannot be divided, so righteousness cannot be divided, by which we attain salvation itself. As, then, faith acquires for us favor before God, and by this favor we are counted just, so all works must necessarily fall to the ground, when righteousness is ascribed to faith.

The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by recumbing on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgement he speaks not only of the king, but includes also that tyrannical empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God’s vengeance, by which they were to be brought to nothing, was nigh at hand. What ever therefore the Prophet subjoins to the end of the chapter tends to confirm his doctrine, which we have already explained—that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle—that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith; we might indeed be a hundred times deceived; for experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Hence the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judgement on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet.

As to the words, these two particles, אף כי, aph ki, when joined together, amplify the meaning; and some render them—"how much more;” others take them as a simple affirmative, and render them “truly.” I approve of a middle course, and render them “yea, truly;” (Etiam certe;) and they are so taken as I think, in Genesis 3:1, Satan thus asked the woman—yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain,—“How comes it that God should interdict the eating of the fruit? yea, is it so truly? can it be so? So it is in this place, yea, truly, says the Prophet. That it is an amplification may be gathered from the context. He had said before that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step—that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon themselves, can they escape the judgement of God? Far less bearable is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,—“Yea, truly, he who in his pride is like a drunken man, and restrains not himself, and who is even like to wild beasts or to the grave, devouring whatever meets them—he surely will not at length be endured by God.” Vengeance, then, is nigh to all the proud, who are cruelly furious, passing all bounds and without any fear.

But interpreters differ as to the import of the words which follow. Some render בוגד, bugad, to deceive, and it means so in some places; and they render the clause thus—“Wine deceives a proud man, and he will not dwell.” This is indeed true, but the meaning is strained; I therefore prefer to follow the commonly received interpretation—that the proud man transgresses as it were through wine. At the same time I do not agree with others as to the expression “transgressing as through wine.” Some give this version—“Man addicted to wine or to drunkenness transgresses;” and then they add—“a proud man will not inhabit;” but they pervert the sentence, and mangle the words of the Prophet; for his words are—By wine transgressing the proud man: he does not say that a man addicted to wine transgresses; but he compares the proud to drunken men, who, forgetting all reason and shame, abandon themselves unto all that is disgraceful; for the drunken distinguishes nothing, and becomes like a brute animal, so that he shuns nothing that is base and unbecoming. This is the reason why the Prophet compares proud men to the drunken, who transgress through wine, that is, who observe no moderation, but indulge themselves in excesses. We now then understand the real meaning of the Prophet, which many have not perceived. ³¹³¹     Though the general meaning of the beginning of this verse is what most critics agree in, yet the construction is difficult. The only difference as to the meaning is, whether the proud man is said to be given to wine, or is compared to such an one, or to wine itself. Newcome takes the first, and gives this version—
   Moreover, as a mighty man transgresseth through wine,
He is proud, and remaineth not at rest.
   Henderson, agreeing with Grotius and Mede, takes the latter sense, and renders the line as follows:—
   Moreoever wine is treacherous;
The haughty man stayeth not at home.
   This is rather a paraphrase than a version; but this is the meaning of which the words are most capable. The two first participles need not be connected according to what Calvin proposes. Then the distich may be thus rendered—
   And truly, as wine is treacherous,
So is the proud man, and he will not rest.
   Then follows a delineation of his character—
   Because he enlarges as the grave his desire,
And he is like death and cannot be satisfied;
For he gathers to himself all the nations,
And collects to himself all the people.
   As to wine being treacherous, see Proverbs 30:1. Wine is pleasant to the taste and inviting in its color, but degrading, when taken immoderately, in its effects; so a proud and arrogant man is at first glittering and plausible, and splendid in his appearance, but afterwards cruel and oppressive. This seems to be the most obvious similitude, as contained in the passage.
   Parkhurst renders the two first lines as follows—
   Yea, as when wine deceiveth a man,
So he is proud, and is not at rest.
   He interprets “proud,” as meaning “intoxicated with power and dominion,” and refers to Daniel 4:30.—Ed.

As to the word inhabiting I take it in a metaphorical sense, as signifying to rest or to continue in the same place. The drunken are borne along by a certain excitement; so they do not restrain themselves, for they have no power over their feet or their hands: but as wine excites them, so they ramble here and there like insane persons. As then such an unruly temper lays hold on and bewilders drunken men, so the Prophet very aptly says that the proud man never rests.

And the reason follows, (provided the meaning be approved,) because he enlarges as the grave his soul he is like to death. This is then the insatiableness which he had mentioned—that the proud cannot be satisfied, and therefore include heaven and earth and sea within the compass of their desires. Since then they thus run here and there, it is no wonder that the Prophet says that they do not rest. He enlarges then as the grave his soul; and then he adds—he heaps together, or congregates, or collects to himself all nations, and accumulates to himself all people; that is, the proud man keeps within no moderate limits; for though he were able to make one heap of all nations, he would yet think that not enough, like Alexander, who wept because he had not then enjoyed the empire of the whole world; and had he enjoyed it his tears would not have been dried; for he had heard that, according to the opinion of Democritus, there were many worlds. What did he mean? even this “Were I to obtain the empire of the world, I should still be poor; for if there are more worlds I should still wish to devour them all.” These proud men surpass every kind of drunkenness.

We now apprehend the meaning of the words; and though they contain a general truth, yet the Prophet no doubt applies them to the king of Babylon and to all the Chaldeans; for as it has been said, he includes the whole nation. He shows then here, that the Chaldeans were much worse and less excusable than those who with great fierceness elated themselves, for their rage carried them farther, as they wished to swallow up the whole world. But in order to express this more fully, he says that they were like drunken men; and he no doubt indirectly derides here the counsels of princes, who think themselves to be very wise, when either by deceit they oppress their neighbors, or by artful means seize for themselves on the lands of others, or by some contrivance, or even by force of arms, take possession of them. As princes take wonderful delight in their iniquities, so the Prophet says that they are like drunken men who transgress by wine, that is, who are completely overcome by excessive drinking; and at the same time he shows the cause of this drunkenness by mentioning the words גבר יהיר, “proud man.” As then they are proud, so all their crafts are like the freaks of drunkenness, that is, furious, as when a man is deprived of reason by wine. Having thus spoken of the Babylonians he immediately adds—

Now at length the Prophet denounces punishment on the Babylonian king and the Chaldeans; for the Lord would render them a sport to all. But some think that a punishment is also expressed in the preceding verse, such as awaits violent robbers, who devour the whole world. But I, on the contrary, think that the Prophet spoke before of proud cruelty, and simply showed what a destructive evil it is, being an insatiable cupidity; and now, as I have stated, he comes to its punishment; and he says first, that all the people who had been collected as it were into a heap, would take up a parable or a taunt, in order to scoff at the king of Babylon. When therefore the Chaldeans should possess the empire of almost the whole world, and subject to their power all their neighboring nations, all these would at length take up against them parables and taunts; and what would be said everywhere would be this—Woe to him who increases and enriches himself by things not his own. How long? that is, Is this to be perpetual? All then who thus increase themselves heap on themselves thick clay, by which they shall at last be overthrown.

With regard to the words, משל, meshil is a short saying or a pithy sentence, and worthy to be remembered, as we have noticed elsewhere. Some render it parable. As to the word מליצה, melitse, it probably signifies a scoff or a taunt, by which any one is reproved; for it comes from לוף, luts, which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter מליף, melits; and hence some render מליצה, melitse, interpretation; but it is not suitable to this passage; for the Prophet speaks here of taunts that would be cast against the king of Babylon. For as he had as with an open mouth swallowed up all, so also all would eagerly prick him with their goads, and disdainfully deride him. The word he afterwards adds חידות, chidut, is to be read, I have no doubt, in the genitive case. ³²³²     This can hardly be allowed; for in this case the final letter of the previous word must have been [ת] and not [ה]. It is a word evidently in appostion, designing the character of the proverb and the taunt, they being enigmas, conveyed in a highly figurative language. The whole verse may be thus rendered—
   Shall not these, all of them,
Raise against him a proverb and a taunt —
Enigmas for him;
Yea, say will every one—
“Woe to him who multiplies what is not his own! how long!
“And to him who accumulates on himself thick clay!”
   To render the last word [עבטיט], (or [עב טיט], apart, as given by ten MSS.,) “pledges,” as it is done by Newcome and Henderson, does not comport at all with the rest of the passage. The Septuagint favor the common explanation, and also the Vulgate, and most commentators.—Ed. I therefore do not approve of adding a copulative, as many do, and read thus—“a taunt and an enigma.” This word comes from the verb חוד, chud, which is to speak enigmatically; hence חידות, chidut, are enigmas, or metaphors, or obscure sentences; and we know that when we wish to touch a man to the quick, there is more sharpness when we use an obscure word, which contains a metaphor or ambiguity, or something of this kind. It is not therefore without reason that the Prophet calls taunts, enigmas, חידות, chidut, that is, obscure words, which bite or prick men sharply, as it were with goads. Hence in all scoffs a figurative language ought to be used; and except the expression be ambiguous or alliterative, or, in short, contain such metaphors as it is not necessary to recite here, there would be in it no beauty, no aptness. When therefore men wish to form biting taunts, they obscure what might be plainly said by some indirect metaphor; and this is the reason why the Prophet speaks here of a taunt that is enigmatical, for it is on that account more severe.

And he shall say. There is a change of number in this verb, but it does not obscure the sense. ³³³³     It is rendered impersonally by Jerome “et dicetur—and it shall be said.” Junius introduces a question, and supposed the just, who lives by faith to be referred to—“And shall not he, i.e., the just, say?” But Marckius considers that God is the speaker—“And he, i.e., God, shall say.” But the most obvious construction is, that each one of the nations previously mentioned is introduced as speaking—“Unusquisque illorum—every one of them,” is understood, says Piscator.—Ed. The particle הוי may be rendered “woe”; or it may be an exclamation, as when one is attracted by some particular sight, caca or sus; and so it is taken often by the Hebrews, and the context seems to favor this meaning, for “woe” would be frigid. When the Prophets pronounce a curse on the wicked, it is no doubt a dreadful threat; but what is found here is a taunt, by which the whole world would deride those haughty tyrants who thought that they ought to have been worshipped as gods. He! they say, where is he who multiplies himself by what belongs to another? and then, How long is this to be? even such accumulate on themselves thick clay; that is, they sink themselves in deep caverns, and heap on themselves mountains, by which they become overwhelmed. We now understand the meaning of the Prophet’s words.

What seems here to be the singing of triumph before the victory is no matter of wonder; for our faith, as it is well known, depends not on the judgement of the flesh, nor regards what is openly evident; but it is a vision of hidden things, as it is called in Hebrews 11:1, and the substance of things not seen. As then the firmness of faith is the same, though what it apprehends is remote, and as faith ceases not to see things hidden,—for through the mirror of God’s word it ascends above heaven and earth, and penetrates into the spiritual kingdom of God,—as faith, then, possesses a view so distant, it is not to be wondered that the Prophet here boldly triumphs over the Babylonians, and now prescribes a derisive song for all nations, that the proud, who had previously with so much cruelty exalted themselves, might be scoffed at and derided.

But were any to ask, whether it be right to assail even the wicked with scoffs and railleries, the question is unsuitable here; for the Prophet does not here refer to what is lawful for the faithful to do, but speaks only of what is commonly done by men: and we know that it is almost natural to men, that when those whom they had feared and dared not to blame as long as they were in power, are overthrown, they break forth against them not only with many complaints and accusations, but also with wanton rudeness. As, then, it usually happens, that all triumph over fallen tyrants, and throw forth their taunts, and all seek in this way to bite, the Prophet describes this regular course of things. It is not, however, to be doubted, but that he composed this song according to the nature of the case, when he says, that they were men who multiplied their own by what belonged to others; that is, that they gathered the wealth of others. It is indeed true, that many things are commonly spread abroad, for which there is no reason nor justice; but as some principles of equity and justice remain in the hearts of men, the consent of all nations is as it were the voice of nature, or the testimony of that equity which is engraven on the hearts of men, and which they can never obliterate. Such is the reason for this saying; for Habakkuk, by introducing the people as the speakers, propounded, as it were, the common law of nature, in which all agree; and that is,—that whosoever enriches himself by another’s wealth, shall at length fall, and that when one accumulates great riches, these will become like a heap to cover and overwhelm him. And if any one of us will consult his own mind, he will find that this is engraven on his very nature.

How, then, does it happen, that many should yet labor to get for themselves the wealth of others, and strive for nothing else through their whole life, but to spoil others that they may enrich themselves? It hence appears that men’s minds are deprived of reason by sottishness, whenever they thus addict themselves to unjust gain, or when they give themselves loose reins to commit frauds, robberies, and plunders. And thus we perceive that the Prophet had not without reason represented all the proud and the cruel as drunken.

Then follow the words, עד-מתי, od-mati, how long? This also is the dictate of nature; that is, that an end will some time be to unjust plunders, though God may not immediately check plunderers and wicked men, who proceed and effect their purposes by force and slaughters, and frauds and evil-doings. In the mean time the Prophet also intimates, that tyrants and their cruelty cannot be endured without great weariness and sorrow; for indignity on account of evil deeds kindles within the breasts of all, so that they become wearied when they see that wicked men are not soon restrained. Hence almost the whole world sound forth these words, How long, how long? When any one disturbs the whole world by his ambition and avarice, or everywhere commits plunders, or oppresses miserable nations,—when he distresses the innocent, all cry out, How long? And this cry, proceeding as it does from the feeling of nature and the dictate of justice, is at length heard by the Lord. For how comes it that all, being touched with weariness, cry out, How long? except that they know that this confusion of order and justice is not to be endured? And this feeling, is it not implanted in us by the Lord? It is then the same as though God heard himself, when he hears the cries and greenings of those who cannot bear injustice.

But let us in the meantime see that no one of us should have to say the same thing to himself, which he brings forward against others. For when any avaricious man proceeds through right or wrong, as they say, when an ambitious man, by unfair means, advances himself, we instantly cry, How long? and when any tyrant violently oppresses helpless men, we always say, How long? Though every one says this as to others, yet no one as to himself. Let us therefore take heed that, when we reprove injustice in others, we come without delay to ourselves, and be impartial judges. Self love so blinds us, that we seek to absolve ourselves from that fault which we freely condemn in others. In general things men are always more correct in their judgement, that is, in matters in which they themselves are not concerned; but as soon as they come to themselves, they become blind, and all rectitude vanishes, and all judgement is gone. Let us then know, that this song is set forth here by the Prophet, drawn, as it were, from the common feeling of nature, in order that every one of us may put a restraint on himself when he discharges the office of a judge in condemning others, and that he may also condemn himself, and restrain his desires, when he finds them advancing beyond just bounds.

We must also observe what he subjoins,—that the avaricious accumulate on themselves thick clay. This at first may appear incredible; but the subject itself plainly shows what the Prophet teaches here, provided our minds are not so blinded as not to see plain things. Hardly indeed an avaricious man can be found who is not a burden to himself, and to whom his wealth is not a source of trouble. Every one who has accumulated much, when he comes to old age, is afraid to use what he has got, being ever solicitous lest he should lose any thing; and then, as he thinks nothing is sufficient, the more he possesses the more grasping he becomes, and frugality is the name given to that sordid, and, so to speak, that servile restraint within which the rich confine themselves. In short, when any one forms a judgement of all the avaricious of this world, and is himself free from all avarice, having a free and unblessed mind, he will easily apprehend what the Prophet says here,—that all the wealth of this world is nothing else but a heap of clay, as when any one puts himself of his own accord under a great heap which he had collected together.

Some refer this to the walls of Babylon, which were built of baked bricks, as it is well known; but this is too farfetched. Others think that the Prophet speaks of the last end of us all; for they who possess the greatest riches, being at last thrown into the grave, are covered with earth: but this also is not suitable here, any more than when they apply it to Nebuchadnezzar, that is, to that sottishness by which he had inebriated himself almost through his whole life; or when others apply it to Belshazzar, his grandson, because when he drank from the sacred vessels of the temple, he uttered slanders and blasphemies against God. These explanations are by no means suitable; for the Prophet does not here speak of the person of the king alone, but, as it has been said, he, on the contrary, summons to judgement the whole nation, which had given itself up to plunders and frauds and other evil deeds.

Then a general truth is to be drawn from this expression that all the avaricious, the more they heap together, the more they lade themselves, and, as it were, bury themselves under a great load. Whence is this? Because riches, acquired by frauds and plunders, are nothing else than a heavy and cumbrous lump of earth: for God returns on the heads of those who thus seek to enrich themselves, whatever they have plundered from others. Had they been contented with some moderate portion, they might have lived cheerfully and happily, as we see to be the case with all the godly; who though they possess but little, are yet cheerful, for they live in hope, and know that their supplies are in God’s hand, and expect everything from his blessing. Hence, then, their cheerfulness, because they have no anxious fears. But they who inebriate themselves with riches, find that they carry a useless burden, under which they lie down, as it were, sunk and buried.

The Prophet proceeds with the subject which we have already begun to explain; for he introduces here the common taunts against the king of Babylon and the whole tyrannical empire, by which many nations had been cruelly oppressed. He therefore says that enemies, who should bite him, ³⁴³⁴     This is rendered by Henderson, "that have lent thee on usury;” but incorrectly, as the corresponding clause is found in the following, and not, as he says, in the preceding line. The literal version is as follows,—
   Shall not suddenly arise thy biters,
And awake thy tormentors,
And thou become for spoils to them?
   Now, the two corresponding words are “biters” and “tormentors;” and the idea of lending on usury cannot be admitted; and the common meaning of the word [נשך], is to bite, and means lending on usury only in Hiphil. What the Septuagint gives is δακνοντες— biters.
   Here is an instance of the peculiar manner of the Prophets, and also of the writers of the New Testament; the most obvious act is mentioned first “arise,” and then what is previous to it, “awake.” There is also a similar difference in “biters” and “tormentors,” or those who vex and harass: to torment or vex is not so great an evil as to bite, as it were, like a serpent; for such is the biting meant here.—Ed. would suddenly and unexpectedly rise up. Some expound this of worms, but not rightly: for God not only inflicted punishment on the king when dead, but he intended also that there should be on earth an evident and a memorable proof of his vengeance on the Babylonians, by which it might be made known to all that their cruelty could not be suffered to go unpunished.

The words, Shall not they rise suddenly, are emphatical, both as to the question and as to the word, פתע, peto, suddenly. We indeed know that interrogations are more common in Hebrew than in Greek and Latin, and that they are stronger and more forcible. Our Prophet then speaks of what was indubitable. He adds, suddenly; for the Babylonians, relying on their own power, did not think that any evil was nigh them; and if any one dared to rise up against them, this could not have been so sudden, but they could have in time resisted and driven far away every danger. They indeed ruled far and wide; and we know that the wicked often sleep when they find themselves fortified on all sides. But the Prophet declares here that evil was nigh them, which would suddenly overwhelm them. It now follows—

The Prophet here expresses more clearly why the Babylonians were to be so severely dealt with by God. He shows that it would be a just reward that they should be plundered in their turn, who had previously given themselves up to plunder, violence, and cruelty. Since, then, they had exercised so much inhumanity towards all people, the Prophet intimates here that God could not be deemed as treating them cruelly, by inflicting on them so severe a punishment: he also confirms the former truth, and recalls the attention of the faithful to the judgement of God, as a main principle to be remembered; for when things in the world are in a state of confusion, we despond, and all hope vanishes, except this comes to our mind—that as God is the judge of the world it cannot be otherwise but that at length all the wicked must appear before his tribunal, and give there an account of all their deeds; and Scripture, also, is wont to set God before us as a judge, whenever the purpose is to allay our troubles. The Prophet now does the same thing: for he says, that robbers should soon come upon the Babylonians, who would plunder them; for God, the judge of the world, would not at last suffer so many plunders to be unpunished.

But it was everywhere known that the Babylonians had, beyond all bounds and moderation, given themselves up to plunder, so that they spared no nations. Hence he says, because thou hast plundered many nations; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. As, then, they had taken to themselves so much liberty in doing evil, the Prophet draws this conclusion—that they could not escape the hand of God, but that they were at length to find by experience that there was a God in heaven, who would repay them for their wrongs.

He says also, Spoil thee shall the remnant of all people. This admits of two expositions; it may mean, that the people, who had been plundered by the Chaldeans, would take revenge on them: and he calls them a remnant, because they were not entire; but yet he intimates that they would be sufficient to take vengeance on the Babylonians. This view may be admitted, and yet we may suppose, that the Prophet takes in other nations, who had never been plundered; as though he had said—“Thou hast indeed spoiled many nations; but there are other nations in the world whom thy cruelty could not have reached. All the people then who remain in the world shall strive to outdo one another in attacking thee; and canst thou be strong enough to resist so great a power?” Either of these views may be admitted; that is, that in the wasted and plundered countries there would be still a remnant who would take vengeance,—or that the world contained other people who would willingly undertake this cause and execute vengeance on the Babylonians; for God would by his secret influence fulfill by their means his purpose of punishing them.

He then adds, on account of man’s blood; that is, because thou hast shed innocent blood, and because thou hast committed many plunders; for thou hast not only injured a few men, but thy daringness and cruelty have also extended to many nations. He indeed mentions the earth, and also the city. Some confine these words to the land of Judea and to Jerusalem, but not rightly; for the Prophet speaks here generally; and to the land, he joins cities and their inhabitants. ³⁵³⁵     So Grotius, Drusius, and Henderson regard the passage: the land, and the city, are supposed to have been used poetically for lands and cities. The word rendered “violence,” [חמס], means an unjust or wrong act done by force, an outrage, a violent injustice: hence Grotius rightly renders it here, “direptionem—robbing, pillaging, or plundering.” While Newcome and others apply the passage to Judea and Jerusalem, the Septuagint version would lead us to suppose that Babylon was intended. The view taken here would be the most probable, were it not that the words are repeated at the end of verse 17; and there clearly they refer to the land of Judea and Jerusalem.—Ed.

But this verse contains a truth which applies to all times. Let us then learn, during the licentious success of tyrants, to raise up our minds to heaven’s tribunal, and to nourish our patience with this confidence, that the Lord, who is the judge of the world, will recompense these cruel and bloody robbers, and that the more licentious they are, the heavier judgement is nigh them; for the Lord will awaken and raise up as many to execute vengeance as there are men in the world, who by shedding blood will inflict punishment, though they may not intend to fulfill his purpose. God can indeed (as it has been often observed) execute his judgements in a wonderful and sudden manner. Let us hence also learn to restrain our evil desires; for none shall go unpunished who will allow themselves to injure their brethren; though they may seem to be unpunished for a time, yet God, who is ever the same, will at length return on their heads whatever they have devised against others, as we shall presently see again. He now adds—