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NOTES

ON

Habakkuk.

THE learned are not agreed about the exact time when Habakkuk flourished: the most approved opinion seems to be, that he prophesied under Jehoiakim, who, ascended the throne of Judah in the year of the world 3395, and reigned eleven years. Habakkuk foretold, that God, being provoked by the sins of His people, was about to deliver them to the Chaldeans their enemies; and that afterwards, the Chaldeans also should feel the effects of the Divine vengeance. The Prophet Habakkuk is cited as an inspired person in the New Testament, Acts xiii. 41. compared with Hab. i. 5. and Rom. i. 17. Gal. iii. 11; Heb. x. 37, 38; compared with Hab. ii. 3, 4.

CHAP. I.

Verse 8. Behold ye among the heathen, &c.] Behold, ye degenerated people of the Jews, and look upon those heathens whom ye hate and despise; and wonder at that, which I will bring to pass by their hands against you, even a work, which to your unbelief and self confidence will appear incredible. Compare Acts xiii. 41.

B.- raise up the Chaldeans, that bitter and kasty nation,] Who shall make several incursions into Judea, and at last utterly conquer it. See 2 Kings xxiv. xxv. They are here said to be cruel in their temper, and vigorous in their warlike enterprises; compare verse 8.

7.-their judgment and their dignity shall proceed of themselves.] They will be their own judges of what is right or wrong. Or, the words may be rendered as in the margin of the Bible, "From them shall proceed the judgment of these, and the captivity of these," meaning of the Jews.

9. They shall come all for violence: &c.] They shall come purposely to waste and spoil: their very looks shall blast all before them, like an east wind: and they shall carry away a number of captives, so the sand of the sea for multitude.

10.-they shall heap dust, and take it.] They shall cast up mounds against the strong holds, and so take them.

12.-we shall not die.] That is, the nation shall not be so utterly cut off, as to have no remnant left through succeeding generations, to whom the promises made to our forefathers shall in due time be made good.

thou hast ordained them for judgment;] Thou hast made the Chaldeans Thy instruments to execute vengeance on the Jews.

13.-and canst not look on iniquity:] The meaning is, that God has a perfect hatred and abhorrence of iniquity; as when men hate any thing to the highest degree, they turn away their eyes, and caunot endure to look upon it.

wherefore lookest thou upon them that deal treacherously, &c.] Why hast Thou ordained these Chaldeans for judges of Thy people, a faithless race of men, who without scruple devour those that are more righteous than themselves, and prey. upon them as freely as the fisherman, who takes all that comes to his net, and after all the victories which Thou givest them, they have no notion of Thy providence, but impute their success to the power and wisdom of their false gods?

16. Therefore they sacrifice unto their net, &c.] The Chaldeans ascribe their conquests to their own power and prudence, just as if fishermen should sacrifice unto their net, &c.

17. Shall they therefore empty their net, &c.] Wilt Thou therefore, O Lord, still suffer them to empty their net for a new draught? Wilt Thou not restain them from making spoil of the nations round about continually?

CHAP. II.

To the expostulation, which closes the former chapter, the Prophet tells us here in the second, that he waited most attentively for the answer of God, and received it with a command to write it upon tables so plain," that he may run that readeth it," or may easily run it over without hesitation, it being so legible. And the substance of the Divine answer is this: That the Chaldeans were indeed such men as the Prophet had represented them; and that therefore, when God had used them as rods for the chastisement of His people, He would throw them into the fire and utterly consume them. This burden of the Babylonians begins at verse 5. The low and shameful condition into which the king of Babylon should sink, is described in the following verses, by the remarks, which his conquered and captive nations should make upon him, "taking up a taunting proverb against him, and saying, Woe to him that increaseth that which is not his!" &c.

Verse 1. I will stand upon my watch, &c.] It was the business of a watchman in the time of war to look out from an high station and see what messengers were coming, and to make known the message as soon as possible. The Prophet puts himself in such a posture, that he may receive God's answer to the foregoing complaints.

This

3.-the vision] Or prophecy; which follows from the fourth to the twentieth verse. vision is not immediately to be fulfilled, but hath a time appointed, wherein it shall be accomplished: at the expiring whereof it shall be manifestly verified to the world.

4.-the just shall live by his faith.] Or rather, "The just by My faith (or faith in Me) shall live." The Prophet probably means, that whereas he, whose soul was lifted up, and who presumptuously relied on his own wisdom and power, instead of trusting in God, was displeasing to Him, the just by faith, they who believed God and obeyed His command, lived. This passage seems to be quoted by St. Paul in order to shew that the doctrine of the Gospel concerning a righteousness by faith, is attested even by the Prophets. See note on Rom. i. 17. See also Gal. iii. 11. and Heb. x. 38.

5. Yea also, because he transgresseth by wine, &c.] The Prophet having assured the Jews of a

deliverance in God's appointed time, proceeds now to denounce His judgment against the Babylonian monarchy, speaking of it as comprised under one person at the head of it. Here he describes him as one intoxicated with his successes, and not knowing how to set any bounds to his ambition; but still as his conquests enlarge, his desire of having more increases. Hell or death, and the grave, are proverbial emblems of an in. satiable temper: see Prov. xxvii. 20.

-neither keepeth at home,] Meaning, that the king of Babylon confines not himself to a peaceable settlement or residence in his own dominions.

6.-how long?] That is, how long shall this be permitted?

that ladeth himself with thick clay!] Meauing gold and silver, which are nothing originally busyearth or clay.

8.-because of men's blood,] Shed by thee. "The land" is the land of Judea: "the city," Jerusalem. "The violence of the land" means the violence committed by the Babylonians against the land.

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

13.-is it not of the Lord of hosts &c.] This is an answer to Habakkuk's expostulation, why God punished Israel by the sword of the Chaldeans; it was not that He exalted that people for any superior worth in them; for, on the contrary, they were now almost ripe for destruction, and should survive their triumphs over the Jews but a short time. For, saith he," is it not of the Lord of hosts that the people shall labour in the very fire," or rather shall labour for that which shall be fuel for the fire," and weary themselves for very vanity?" meaning that all the pains, the Chaldeans took in enlarging and beautifying their famous Babylon, should be soon lost in the flames that should consume it, even as they had consumed the cities of Judah,

16.-for glory:] That is, instead of glory. This is addressed to Babylon, informing her that she should be made to drink of the cup of God's vengeance.

17.-the violence of Labanon] That is, the outrages you committed at the destruction of the temple at Jerusalem. Jeremiah calls the destruction of Babylon "the vengeance of the Lord, the vengeance of His temple," Jer. li. 11.

The temple might be here called "Lebanon" because many of the cedars of Lebanon were used in building it.

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and the spoil of beasts, which made them afraid,] The words might be more plainly rendered, "The spoil of beasts shall make them, or make thee afraid." The manner in which thou hast spoiled others shall bring upon thee the fear of being spoiled in a like manner thyself.

20. But the Lord is in his holy temple:] Not in a temple made with hands, as idols are, but in heaven.

let all the earth keep silence] In reverence and submission.

This chapter may be considered as a vindication of the wisdom and justice of God in the government of the world: particularly in that seeming inequality of His providence towards good and bad men in this life, which has so often staggered the reason, and sometimes the faith, of many pious persons. We are here taught, that the certain consequence of all vice and wickedness is shame and misery. "Woe," or punishment, is the constant attendant on every sin: how slow soever its pace may be, it never fails to overtake it: so that however evil men may happen to flourish, it is but for a time. "The prosperity of fools shall destroy them," Prov. i. 32. Their very success in sin shall prove their destruction. This consideration must therefore compel us to conclude, that such persons are so far from being happy in their most prosperous state, and so far beneath our envy or applause, that they justly merit our pity and compassion, as of all men the most miserable.

CHAP. III.

Verse 1. A prayer of Habakkuk the prophet upon Shigionoth.] Or," according to the tunes, called in Hebrew, Shigionoth;" which were musical compositions used in the publick service of the temple.

2. O Lord, I have heard thy speech, and was afraid: I have heard the words spoken by Thee, concerning the future captivity of Thy people, and was much troubled with them; and now, O Lord, since they must lie under this grievous affliction for a time, make good upon them the work of Thy gracious preservation of them; uphold them, while those years of their misery continue, let Thy merciful protection be made known to the world.

3. God came from Teman, &c.] This is a sudden burst of poetry, in the true spirit of the ode: the concealed connexion being, that God, who had formerly displayed such power in delivering the Israelites from Egyptian slavery, might succour their posterity in a like wonderful manner; and the enthusiasm of the poet leading him to eglect all obvious ways of entering on the sub

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-Teman,-Paran.] Teman" was first perhaps the name of an encampment, and afterwards of an Idumean city. "Paran" was a part of Arabia Petræa.

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Selak.] See the note on Ps. iii. 2.

4. he had horns coming out of his hand :] Or rather, as in the margin of the Bible," he had brightness out of his side." The symbol of the Divine presence had rays of light issuing out on every side; and yet that was but an hiding or veil to the Divine Majesty, who "covereth Himself with light as with a garment." Ps. civ. 2.

5. Before him went the pestilence,] To execute vengeance on His enemies.

6.-the everlasting mountains were scattered, &c.] The whole land of Canaan is said to tremble, and even the mountains themselves, the most solid parts of it, because the hearts of the stoutest of the old inhabitants fainted and lost their courage; See Josh. ii. 24.

7. I saw the tents of Cushan in affliction: &c.] I saw the neighbouring nations of the Arabians and Ethiopians in great distress; and the Midiauites trembling under the expectations of His judgments, which He was ready to bring on them, in the behalf of His people. "The curtains of the land of Midian" mean the coverings of their tents. 8. Was the Lord displeased against the rivers? &c.] When God dried up a part of the Red sea, and afterward of the river Jordan, it was not out of any displeasure against the waters, but for the safety of His people, for whose deliverance He appeared in as illustrious a manner, as if He had been seen riding in the clouds, and carried upon the wings of the wind, as in a chariot.

9. Thy how was made quite naked, according to the oaths of the tribes, even thy word.] Thou didst draw forth and bend the bow of Thy mighty power among Thine enemies, according to the oaths, which Thou swearest to the tribes of Israel, even the word of promise, which Thou gavest them to settle them in that good land. The question asked in a very bold and poetical manner, verse 8, is here answered; that God displayed His power to deliver His people according to His faithfulword. Thou didst cleave the earth with rivers.] Thou didst cleave the hard rocks, so that the water gushed out.

10.the overflowing of the water passed by:] The water came out of the rock in such quantity, that it ran along like an overflowing river. Or, the overflowing streams of the Red sea and the Jordan passed backward in their channels.

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them with his troops." The Prophet speaks in the person of the pious man: I shall rest secure under the Divine protection, when the Chaldeans shall come to invade Judea.

17, 18. Although the fig tree shall not blossom, &c.] The state of the land during the captivity may be here described: the Prophet declaring that such circumstances should not shake his confidence in God. And in the nineteenth verse he may speak in the person of his people who were to be restored.

19. To the chief singer] Or, musician. This hymn was designed to be sung in the temple service; and for that purpose was delivered to the chief musician, to be set to musical notes.

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NOTES

ON

Zephaniah.

ZEPHANIAH prophesied in the days of Josiah king of Judah He denounces the severe judgments that God would inflict on the Jews, unless they repented; he foretels the ruin of several nations who were enemies of the Jews, the restoration of God's people, and the future prosperity of the Church.

CHAP. I.

Verse 1. The word of the Lord which came anto Zephaniah] This prophecy contains partly threatenings, and partly comforts. Threatenings of God concerning the destruction of Jerusalem very shortly to ensue, and concerning the most grievous punishments of the Jews, both for their impiety towards God, and for their injustice towards men. Yet because the Lord allowed an interval before the accomplishment of His judg ments, the Prophet exhorts the Jews to mitigate the Divine wrath by earnest repentance and amendment of life. He also comforts the Church by promises, that God will not utterly cast it away and destroy it, but will leave some seed of it, because He had determined to gather it from among the Gentiles, and to sanctify it in Christ and for

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to offer their children, as Jeremiah upbraids them, chap. vii. 31; xix. 5: notwithstanding the reformation made by Josiah, 2 Kings xxiii. 10.

7.-for the Lord hath prepared a sacrifice, he hath bid his guests.] The slaughter of the wicked is called " a sacrifice," because it is in some sense an atonement to God's justice: compare Is. xxxiv. 6; Jer. xlvi. 10; Ezek. xxxix. 17; Rev. xix. 17. The latter part of the sentence alludes to the custom of those that offered sacrifice, which was to invite their friends to partake of the feast which accompanied it. So will God call the Chaldeans to have a share in this slaughter.

8.-such as are clothed with strange apparel.] Apparel that is forbid by the law, Deut. xxii. 5. as for men to wear woman's apparel, or women men's, which was one rite observed in some of their idolatrous worship.

9.-those that leap on the threshold,] Or, rather, "leap over the threshold." The expression probably denotes some idolatrous rite, like that which was practised in the temple of Dagon, where the priests did not tread upon the threshold," 1 Sam.

▼. 5.

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3.-shall be hid] Preserved.

4.-they shall drive out Ashdod at the noon day,] Openly before your eyes. The Prophet foretels the fate of some cities and nations bordering on Judea, and hostile to her; he then enlarges on the destruction of Nineveh, verse 4-15.

5.-Cherethites! The Philistines, who live upon the coasts of the Mediterranean sea.

6.—the sea coast shall be dwellings and cottages for shepherds, &c.] A proverbial description of utter desolation. Compare verse 14, 15; and see the note on Is. xiii. 20.

7.-in the evening:] After their captivity is past; as it were in the latter end of the day.

11.-he will famish all the gods of the earth; He will deprive them of their worship and sacrifices, which the Gentiles thought to be the food of their gods. The Prophet foretels the gradual fall of idolatry, by the spreading of the Gospel.

every one from his place,] Or," in his place." Men shall worship Him every where, and not only in Jerusalem.

12.-by my sword.] By Nebuchadnezzar, who is a sword in My hand, that is, an instrument to execute My vengeance.

14. he shall uncover the cedar work.] The fine carved work, or ceilings made of cedar, shall be exposed to the weather, and so quickly come to ruin.

CHAP. III.

Verse 1. Woe to her &c.] The Prophet here addresses Jerusalem.

3. they gnuw not the bones till the morrow.] Or rather, "They leave not so much as the bones till the morrow:" meaning that they are so voracious that they eat up all at once.

6, 7. I have cut off the nations: &c.] I have given the Jews sufficient warning by those judgments which I have brought upon the neighbouring nations. I said of thee, O Jerusalem, Surely thou wilt be warned by My judgments to fear Me. Those, who see the examples of Divine justice, and the miseries which befal others, and do not improve by them, aggravate their guilt and punishment, and have reason to expect the severest effects of Divine vengeance.

9.

For then will I turn to the people a pure language, &c.] Afterwards I will restore peace to My people; and will so work with them, that forsaking all false worship and idolatry, they shall with pure hearts and lips, confess Me the Lord Christ. This is a blessing reserved for the latter ages, after the conversion of the Jews, and the coming in of the fulness of the Gentiles,

10.-the daughter of my dispersed,] My dispersed people, the Jews, shall return from all parts whither they are scattered, and come into the Christian Church.

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