The Pulpit Commentary — Habakkuk — Section 26

Ver. 3,-:For. 'fhe reason is given why statement to the case of one who d@bts the oracle is to be committed to writing. Hod's wora. But the just shall live by hia la yet for an (the) appointed time. The faith. 'fhe " faith " here spoken of iij a vision will not be e.coomplished immediately, loving trust in God, confidence in his but in the poriod fixed by_God (comp. Dan. promises, resulting in due performance of viii. 17, HJ; xi. 27, 35). Others explain, his will. This hemistich is the antithesis "pointoth to a yet future time." But at the to the former. The prond and perverse, end it shall speak. The verb is litero.lly those who wish to be independent of God, " breathes," or " pants ; " hence the clause shall perish; but, on the other hand, the is better rendered, and it panteth (equivalent righteous shall live and be saved through to hasteth) towards the end. The prophecy his faith, on the condition that he puts bis perscmitied yearns for its fulfilment in "the trust in God. The Hebrew accents forbid end," not merely at the destruction of the the union, "the just by faith," though, of literal Babylon, but in the time of the end- course, no one can be just, righteous, with nut the last time, the Messianic age, when the faith. The passage may be emphasized by world-power, typified by Babylon, should rendering, "As to the just, through his be overthrown (see Daniel, l.oc. cit.). And faith he shall Ii ve." This famous sentence, not lie; it decei11eth not; ob" ,ls 1'ev&v, "not which St. Paul has used as the basis of his in vain" (Septuagint). It will certainly come great argument (Rom. i. 17; Gal. iii. 11; to pass. Wait for it. For the vision and its comp. Heh. x. 38), in its literal and con- accomplishment. Beoa.use it will surely textual application implies that the righteous oome. The author of the Epistle to the man will have perfect trust in God's Hebrews (x. 37) quotes the Septnagin, promises, and will be rewarded by being Version of this clause, applying it to the safe in the day of tribulation, with reference last coming of Mes8iah :do.,., (plus 6, Hebrew) to the coming trouble at the hands of tpx&µ.evos !!(«, ""I ou µ.f, xpovlcrp (o.: xpov,e,, the Chaldeans. When the proud, greedy Hebrew); so the Vulgate, Veniens veniet, et kingdom shall have sunk in ruin, the faithful non tardabit. The original passage does people shall live secure. But the applica- not primarily refer to the coming of tion is not confined to this circumsto.nce. Messiah, but as the full and final accom- The promise looks beyond the temporal plishment of the prophecy doubtless belongs future of the Chalde1ms and Israelites, and to that age, it is not a departure from the unto a reward that is eternal. We see how fundamental idea to see in it a reference naturally the principle here enunciated is hereto. It will not tarry ; it will not be applied by the apostle to teach the doctrine behindhand; it will not fail to arrive of justification by faitli in Christ. The (Judg. v. 28; 2 Sam. xx. 5). LXX. gi vee, (0 8~ 8[,carns ~IC 7f'L<TTed,s µ.au Ver. 4.-§ 6. The great principle is taught (f,crETa~ i.e. " by faith in me." The Speaker tha.t the proud sl1all not continue, but the just is God. St. Paul omits µ.ou. Habakkuk shall live by faith. The prophecy com- gather& into one sentence the whole prin- mences with a fundamental thought, appli- ciple of the Le.w, and indeed all true cable to all God's dealings with man. religion. Behold, his soul which is lifted up is not Ver. 5.-§ 7. The character of the upright in him; literally, behold, puffed Ohaldeans in some parUeulars is intimated. up, his soul is not upright in him. This is The general proposition in the former a description of an evil character ( espe- hemistich of ver. 4 is here applied to the cially of the Chaldean) in opposition to Chaldeans, in striking contrast to the lot of the character delineated in the following the just ia the latter clause. Yea also, hemistich. One who is proud, presump- because he transgresseth by wine. This tuous, thinks much of himself, despising should be, And moreover, wine is treachero1ts. others, 1md is not straightforward and up- A kind of proverbial saying (Prov. xx. 1). right before God, shall not live, shall not Vulga.te, Quomodo trinum potantem dedpit. have a happy, safe life; he carries in him- There is no word expressive of comparison self the seeds of destruction. The result is in the originol, though it may be supplied not expressed in the first hemisticb, but to complete the sense. The intemperatt1 may be supplied from the next clause, and, habits of the Babylonians a.re well attested e.s Knabenbo.uor suggests, may be inferred (see Dan. v. 3, 4; Quint. Curt., v. 1, from the language in Heh. x. 38, 39, where, "Babylonii maxima in vinum et qme ebrie- after quoting the Septuagint renilering of ta.tem sequuntur effusi aunt;" comp. Her., this passage, 'Ettv b1rocrTElll.71Ta<, ouK eu6o,cei i. 191; Xen., 'Cyrop.,' vii. 5. 15). They used ii ,j,uxfi µ.ou tv "b.,.~•, the writer e.dds, " But both the fermented sap of the palm tree as we are not of them that shrink back well ne the juice of the grape, the latter ({rn-ocr.,.o/1.ijs) unto perdition." Vulgo.te, Ecce, chiefly imported from abroad. "The wealthy qui incredulus elf, non erit recta anima ejus Babylonians were fond of drinking to in semetipso, which seems to confine the excess; their banquets were magnilicc·ut,  24 THE BOOK OF HABAKKUK. [OH, n.1-20,