(Calvin. Commentaries on the Prophet Habakkuk. Part 6)
... Continued from Part 5
Lecture One Hundred and Eleventh.
We yesterday compared this passage of Habakkuk with the
interpretation of Paul, who draws this inference, that we are
justified by faith without the works of the law, because the Prophet
teaches us that we are to live by faith, for the way of life and of
righteousness is the same, inasmuch as life is not to be otherwise
sought by us than through the paternal favour of God. This then is
our life - to be united to God; but this union with God cannot be
hoped for by us while he imputes sins to us; for as he is just and
cannot deny himself, iniquity must be ever hated by him. Then as
long as he regards us as sinners, he must necessarily hold us as
hateful to him. Where the hatred of God is, there is death and ruin.
It then follows, that we can have no hope of life until we be
reconciled to God, and there is no other way by which God can
restore us to favour, but by regarding and counting us as just. It
hence follows, that Paul reasons correctly, when he leads us from
life to righteousness; for they are two things which are connected
and inseparable.
Hence the error of the Papists comes to light, who think that
to be justified is nothing else but to be renewed in righteousness,
in order that we may lead a pious and a holy life. Hence their
righteousness is a quality. But Paul's view is very different, for
he connects our justification and salvation together, inasmuch as
God cannot be propitious to us without being reconciled to us. And
how is this done even by not imputing to us our sins. Hence they
speak correctly and truly express what the Holy Spirit everywhere
teaches us, who call it imputative righteousness, for they thus show
that it is not a quality, but, on the contrary, a relative
righteousness, and therefore we said yesterday that he who lives by
faith derives life from another, and that every one who is just by
faith, is just through what is not in himself, even through the
gratuitous mercy of God.
We now then see how suitably Paul joins righteousness with
life, and adduces the Prophet's testimony to prove gratuitous
justification, who affirms that we are to live by faith. But it is
no wonder that the Papists go in so many ways astray in this
instance, for they even differ with us in the meaning of the word
faith. Hence it is that they so obstinately deny that we are
justified by faith alone. They are forced, as we have said
yesterday, to admit the righteousness of faith; but the exclusive
particle they cannot endure; for they imagine that it is a moulded
faith that justifies, and this moulded or formed faith is piety, or
the fear of God. And by calling faith unformed they seem to think
that we can embrace the promises of God without the fruit of
regeneration, which is very absurd, as though faith were not the
peculiar gift of the Spirit, and a pledge of our adoption. But these
are principles of which the Papists are wholly ignorant; for they
are given up to a reprobate mind, so that they stumble at the very
first elements of religion.
But it is sufficient for us, in order to understand this
passage, to know that we live by faith; for our life is a shadow or
a passing cloud; and hence our only remedy is to seek life from God
alone. And how does God communicate this life to us? even by
gratuitous promises which we embrace by faith; hence salvation is by
faith. Now, salvation cannot be ascribed to faith and to works too;
for faith refers the praise for life and salvation to God alone, and
works show that something is due to man. Faith, then, as to
justification, entirely excludes all works, so that they come to no
account before God; and hence I have said that salvation is by
faith; for we are accepted of God by gratuitous remission of sins.
The union of God with us is true and real salvation; but no one can
be united to God without righteousness, and there is found in us no
righteousness; hence God himself freely imputes it to us; and as we
are justified freely, so our salvation is said to be gratuitous.
I will not now repeat what may be said of justification by
faith; for it is better to proceed with the Prophet's subject, only
it may be necessary to add two things to what has been said. The
Prophet testified to the men of his age that salvation is by faith;
it then follows that they had regard to Christ; for without relying
on a mediator they could not have trusted in God. For as our
righteousness is said to be the remission of sins, so a sacrifice
must necessarily intervene, by which God is pacified, so as not to
impute our sins. They had indeed their sacrifices according to the
law; but these were to direct their minds to Christ; for they were
by no means acceptable to God, except through that Mediator on whom
our faith at this day is founded. There is also another thing: the
Prophet, by distinctly expressing that the just live by faith,
clearly shows, that through the whole course of this life we cannot
be deemed just in any other way than by a gratuitous imputation. He
does not say that the children of Adam, born in a state exposed to
eternal death, do recover life by faith; but that the just, who are
now endued with the true fear of God, live by faith; and thus
refuted is the romance about initial justification. Let us now then
proceed -
Habakkuk 2:5
Yea also, because he transgresseth by wine, [he is] a proud man,
neither keepeth at home, who enlargeth his desire as hell, and [is]
as death, and cannot be satisfied, but gathereth unto him all
nations, and heapeth unto him all people:
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, "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 Gen. 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 "boged" 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.
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 neighbours, 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 "beger yahir", "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 -
Habakkuk 2:6
Shall not all these take up a parable against him, and a taunting
proverb against him, and say, Woe to him that increaseth [that which
is] not his! how long? and to him that ladeth himself with thick
clay!
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 neighbouring 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, "mashal" 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 "melitsah", it probably
signifies a scoff or a taunt, by which any one is reproved; for it
comes from "luts", which means to laugh at one or to deride him. It
is indeed true, that the Hebrews call a rhetorician or an
interpreter "melits"; and hence some render "melitsah"
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 "chidot", is to be read, I
have no doubt, in the genitive case. 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 "chud", which is to speak
enigmatically; hence "chidot" 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,
"chidot", 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. The particle "hoy" 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 favour 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. Ho! 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
Heb. 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 labour 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, "ad matay", 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 solid, 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.
Prayer.
Grant, Almighty God, that as thou deignest so far to condescend
as to sustain the care of this life, and to supply us with whatever
is needful for our pilgrimage - O grant that we may learn to rely on
thee, and so to trust to thy blessing, as to abstain not only from
all plunder and other evil deeds, but also from every unlawful
coveting; and to continue in thy fear, and so to learn also to bear
our poverty on the earth, that being content with those spiritual
riches which thou offerest to us in thy gospel, and of which thou
makes us now partakers, we may ever cheerfully aspire after that
fulness of all blessings which we shall enjoin when at length we
shall reach the celestial kingdom, and be perfectly united to thee,
through Christ our Lord. Amen.
(Calvin... on Habakkuk)
Continued in Part 7...
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