2 Yahweh, how long will I cry, and you will not hear? I cry out to you "Violence!" and will you not save?
*Minor differences ignored. Grouped by changes, with first version listed as example.
As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And hence we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from intercourse with men, and in private addresses God himself. We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God's vengeance against his own kindred; for it behaved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words. But he says first, How long, Jehovah, shall I cry, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thou savest not? We hence learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? that is, When all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, wilt thou take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It hence appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful. He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,--that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God's chosen people; for they who apply this to the Chaldeans, do so strainedly, and without any necessity, and they have not observed the reason which I have stated--that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly. Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet's example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this,--that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor (Jeremiah 15:10): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning. We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God, it is no wonder that the Prophet, according to the manner of men, says, Why dost thou show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb tvym, tabith, has a transitive meaning. [1] Some render it, Why dost thou look on trouble? as though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. "Why dost thou show me iniquity?" and then, "and makest me to look on violence?" He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails. And why, he says, are violence and plunder in my sight? and there is he who excites, etc.? The verb ns', nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, "Who supports," but this is frigid. Therefore the translation which I have stated is the most suitable--And why is there one who excites strife and contention? But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapines, and tyrannical violence prevailed everywhere. It follows--
1 - Rather, a causative meaning; for so does Calvin take it; and Junius and Tremelius, Piscator, Grotius, and Newcome, agree with him: but Drusius, Marckius, Henderson, and others, consider it simply in the sense of seeing or beholding, and say with truth, that there is no other instance in which it has, though it be often found, as here, in Hiphil, a causative sense. The context, as Calvin says, seems certainly to favor this meaning; and we might suppose that Habakkuk used it in a sense different from others, were it not that he uses it at least twice in this very chapter, verses 5 and 13, simply in the sense of seeing or beholding. In these two verses there is no need of continuing the interrogatory form throughout, nor is this justified by the original. A strictly literal rendering, such as the following, would be the most appropriate: 2. How long, Jehovah, have I cried, and thou hearest not? I cry aloud to thee, "oppression," and thou savest not: 3. Why showest thou to me iniquity? Yea, wickedness is what thou seest; Even wasting and oppression are before me; Then there is strife, and contention arises. Some think that there is to be understood a preposition before [chmm], which I render "oppression," in the second line; but there is no need of it. The word means outrage, wrong forcibly done, violent injustice. [ml], wickedness, in the second line of the third verse, in its primary sense, is labor, toil; it means also what produces toil, mischief, wickedness. Henderson renders it misery; but it is not so suitable; for it must be something that corresponds with iniquity in the previous line. Wickedness is the word adopted by Newcome. [ryv], strife, is a verbal contention or quarrel; and [mdvz] contention, is a judicial contest, or a trial by law. Then in the next verse we see how unjustly this trial was conducted.--Ed.
O Lord, how long shall I cry - Literally, "how long have I cried so intensely to Thee?" Because it is always the cry of the creature to the One who alone can hear or help - its God. Of this cry the Prophet expresses that it had already lasted long. In that long past he had cried out to God but no change had come. There is an undefined past, and this still continues.
How long - as Asaph cries, "how long hast Thou been," and, it is implied, wilt Thou be "wroth against the prayer of Thy people?" as we should say," how long shall Thy wrath continue?" The words which the prophet uses relate to domestic strife and wrong between man and man; violence, iniquity, strife, contention Habakkuk 1:3, nor are any of them used only of the oppression of a foreign enemy. Also, Habakkuk complains of injustice too strong for the law, and the perversion of justice Habakkuk 1:4. And upon this, the sentence is pronounced. The enemy is to be sent for judgment and correction Habakkuk 1:12. They are then the sins of Judah which the prophet rehearses before God, in fellow-suffering with the oppressed. God answers that they shall be removed, but by the punishment of the sinners.
Punishment does not come without sin, nor does sin endure without punishment. It is one object of the Old Testament to exhibit the connection between sin and punishment. Other prophets, as commissioned by God, first denounced the sins and then foretold the punishment of the impenitent. Habakkuk appeals to God's justice, as requiring its infliction. On this ground too this opening of the prophecy cannot be a complaint against the Chaldees, because their wrong would be no ground of the punishment which the prophet denounced, but the punishment itself, requiting wrong to man through human wrong.
Cyril: "The prophet considers the person of the oppressed, enduring the intolerable insolence and contumely of those accustomed to do wrong, and very skillfully doth he attest the unutterable lovingkindness of God, for he exhibits Him as very forbearing, though accustomed to hate wickedness, but that He doth not immediately bring judgment upon the offenders, he showed clearly, saying that so great is His silence and long-suffering, that there needeth a strong cry, in that some practice intolerable covetousness against others, and use an unbridled insolence against the weak, for his very complaints of God's endurance of evil attest the immeasurable loving kindness of God."
Cyril: "You may judge hence of the hatred of evil among the saints. For they speak of the woes of others as their own. So saith the most wise Paul 2-Corinthians 11:29, who is weak and I am not weak? who is offended, and I burn not? and bade us Romans 12:15 weep with those who weep, showing that sympathy and mutual love are especially becoming to the saints."
The prophet, through sympathy or fellow-suffering with the sufferers, is as one of them. He cries for help, as himself needing it, and being in the misery, in behalf of which he prays. He says, "How long shall I cry?" standing, as it were, in the place of all, and gathering all their cries into one, and presenting them before God. It is the cry, in one, of all which is wronged to the God of Justice, of all suffering to the God of love. "When shall this scene of sin, and confusion, and wrong be at an end, and the harmony of God's creation be restored? How long shall evil not exist only, but prevail?" It is the cry of the souls under the altar Revelation 6:10, "How long, O Lord, Holy and True, dost Thou not judge and avenge our blood on them that dwell on the earth?" It is the voice of the oppressed against the oppressor; of the Church against the world; weary of hearing the Lord's Name blasphemed, of seeing wrong set up on high, of holiness trampled underfoot. It is in its highest sense His Voice, who, to sanctify our longings for deliverance, said in the days of His Flesh Psalm 22:2, "I cry in the daytime, but Thou hearest not."
Even cry out - aloud (it is the cry of anguish) Dion.: "We cry the louder, the more we cry from the heart, even without words; for not the moving of the lips, but the love of the heart sounds in the ears of God."
Even cry out unto Thee. - Whether as an exclamation or a continuance of the question, How long? The prophet gathered in one the prolonged cry of past and future. He had cried out; he should cry on, "Violence." He speaks as if the one word, jerked out, as it were, wrung forth from his inmost soul, was, "Violence," as if he said this one word to the God of justice and love.
O Lord, how long shall I cry - The prophet feels himself strongly excited against the vices which he beheld; and which, it appears from this verse, he had often declaimed against, but in vain; the people continued in their vices, and God in his longsuffering.
Habakkuk begins his prophecy under a similar feeling, and nearly in similar words, as Juvenal did his Satires: -
Semper ego auditor tantum?
Nunquamne reponam?
Vexatus toties rauci Theseide Codri?
Sat. 1:1.
"Shall I always be a hearer only?
Shall I never reply?
So often vexed?"
Of violence - The most unlawful and outrageous acts.
O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee (a) [of] violence, and thou wilt not save!
(a) The Prophet complains to God, and bewails that among the Jews is left no fairness and brotherly love: but instead of these reigns cruelty, theft, contention, and strife.
O Lord, how long shall I cry, and thou wilt not hear!.... The prophet having long observed the sins and iniquities of the people among whom he lived, and being greatly distressed in his mind on account of them, had frequently and importunately cried unto the Lord to put a stop to the abounding of them, that the people might be brought to a sense of their sins, and reform from them; but nothing of this kind appearing, he concludes his prayers were not heard, and therefore expostulates with the Lord upon this head:
even cry unto thee of violence, and thou wilt not save! either of violence done to himself in the discharge of his office, or of one man to another, of the rich to the poor; and yet, though he cried again and again to the Lord, to check this growing evil, and deliver the oppressed out of the hands of their oppressors, it was not done; which was matter of grief and trouble to him.
violence . . . Why dost thou show me iniquity?--Similar language is used of the Chaldeans (Habakkuk 1:9, Habakkuk 1:13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Proverbs 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (Jeremiah 22:3, Jeremiah 22:13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (Habakkuk 1:6, Habakkuk 1:10-11, Habakkuk 1:17). Compare Jeremiah's expostulation with Jehovah, Jeremiah 12:1; Jeremiah 20:8; and Job 19:7-8.
The prophet's lamentation. Habakkuk 1:2. "How long, Jehovah, have I cried, and Thou hearest not? I cry to Thee, Violence; and Thou helpest not! Habakkuk 1:3. Why dost Thou let me see mischief, and Thou lookest upon distress? devastation and violence are before me: there arises strife, and contention lifts itself up. Habakkuk 1:4. Therefore the law is benumbed, and justice comes not forth for ever: for sinners encircle the righteous man; therefore justice goes forth perverted." This complaint, which involves a petition for help, is not merely an expression of the prophet's personal desire for the removal of the prevailing unrighteousness; but the prophet laments, in the name of the righteous, i.e., the believers in the nation, who had to suffer under the oppression of the wicked; not, however, as Rosenmller and Ewald, with many of the Rabbins, suppose, over the acts of wickedness and violence which the Chaldaeans performed in the land, but over the wicked conduct of the ungodly of his own nation. For it is obvious that these verses refer to the moral depravity of Judah, from the fact that God announced His purpose to raise up the Chaldaeans to punish it (Habakkuk 1:5.). It is true that, in Habakkuk 1:9 and Habakkuk 1:13, wickedness and violence are attributed to the Chaldaeans also; but all that can be inferred from this is, that "in the punishment of the Jewish people a divine talio prevails, which will eventually fall upon the Chaldaeans also" (Delitzsch). The calling for help (שׁוּע is described, in the second clause, as crying over wickedness. חמס is an accusative, denoting what he cries, as in Job 19:7 and Jeremiah 20:8, viz., the evil that is done. Not hearing is equivalent to not helping. The question עד־אנה indicates that the wicked conduct has continued a long time, without God having put a stop to it. This appears irreconcilable with the holiness of God. Hence the question in Habakkuk 1:3 : Wherefore dost Thou cause me to see mischief, and lookest upon it Thyself? which points to Numbers 23:21, viz., to the words of Balaam, "God hath not beheld iniquity ('âven) in Jacob, neither hath He seen perverseness (‛âmâl) in Israel." This word of God, in which Balaam expresses the holiness of Israel, which remains true to the idea of its divine election, is put before the Lord in the form of a question, not only to give prominence to the falling away of the people from their divine calling, and their degeneracy into the very opposite of what they ought to be, but chiefly to point to the contradiction involved in the fact, that God the Holy One does now behold the evil in Israel and leave it unpunished. God not only lets the prophet see iniquity, but even looks at Himself. This is at variance with His holiness. און, nothingness, then worthlessness, wickedness (cf. Isaiah 1:13). עמל, labour, then distress which a man experiences or causes to others (cf. Isaiah 10:1). הבּיט, to see, not to cause to see. Ewald has revoked the opinion, that we have here a fresh hiphil, derived from a hiphil. With שׁד וגו the address is continued in the form of a simple picture. Shōd vechâmâs are often connected (e.g., Amos 3:10; Jeremiah 6:7; Jeremiah 20:8; Ezekiel 45:9). Shōd is violent treatment causing desolation. Châmâs is malicious conduct intended to injure another. ווהי, it comes to pass, there arises strife (rı̄bh) in consequence of the violent and wicked conduct. ישּׂא, to rise up, as in Hosea 13:1; Psalm 89:10. The consequences of this are relaxation of the law, etc. על־כּן, therefore, because God does not interpose to stop the wicked conduct. פּוּג, to relax, to stiffen, i.e., to lose one's vital strength, or energy. Tōrâh is "the revealed law in all its substance, which was meant to be the soul, the heart of political, religious, and domestic life" (Delitzsch). Right does not come forth, i.e., does not manifest itself, lânetsach, lit., for a permanence, i.e., for ever, as in many other passages, e.g., Psalm 13:2; Isaiah 13:20. לנצח belongs to לא, not for ever, i.e., never more. Mishpât is not merely a righteous verdict, however; in which case the meaning would be: There is no more any righteous verdict given, but a righteous state of things, objective right in the civil and political life. For godless men (רשׁע, without an article, is used with indefinite generality or in a collective sense) encircle the righteous man, so that the righteous cannot cause right to prevail. Therefore right comes forth perverted. The second clause, commencing with על־כּן, completes the first, adding a positive assertion to the negative. The right, which does still come to the light, is מעקּל, twisted, perverted, the opposite of right. To this complaint Jehovah answers in Habakkuk 1:5-11 that He will do a marvellous work, inflict a judgment corresponding in magnitude to the prevailing injustice.
*More commentary available at chapter level.