1Břímě, kteréž u vidění viděl Abakuk prorok. 2Až dokud, ó Hospodine, křičeti budu, a nevyslyšíš? Volati budu k tobě pro nátisk, a nespomůžeš? 3Proč dopouštíš, abych hleděti musil na nepravost, a na bezpráví se dívati, též na zhoubu a na nátisk proti mně? A vždy jest, kdož svár a různici vzbuzuje. 4Odkudž se děje opuštění zákona, a nedochází nikdá soud. Nebo bezbožný obkličuje spravedlivého, pročež vychází soud převrácený. 5Pohleďte na národy a popatřte, nýbrž s velikým podivením se užasněte, proto že dělám dílo ve dnech vašich, o němž když vypravováno bude, neuvěříte. 6Nebo aj, já vzbudím Kaldejské, národ lítý a rychlý, kterýž zjezdí všecku širokost země, aby dědičně opanoval příbytky jiných, 7Strašlivý a hrozný, od něhož soud jeho i vyvýšenost jeho vyjde. 8Koni jeho rychlejší budou než rysové, a lítější nad vlky večerní; veliké množství bude jezdců jeho, kteřížto jezdci jeho zdaleka přijedou, a přiletí jako orlice, kteráž chvátá na pastvu. 9Každý z nich k utiskování přijde, obrátíce tváři své k východu, když seberou jako písek zajaté. 10Tentýž i králům se posmívati bude, a knížata smích jemu budou; tentýž každé pevnosti smáti se bude, a zdělaje náspy, dobude jí. 11Tehdy promění se duch jeho, a přestoupí i zaviní, mysle, že ta moc jeho boha jeho jest. 12Hospodine Bože můj, Svatý můj, zdaliž ty nejsi od věčnosti? Myť nezemřeme. Hospodine, k soudu postavil jsi jej, ty, ó skálo, k trestání nastrojil jsi ho. 13Čistéť jsou tvé oči, tak že na zlé věci hleděti, a na bezpráví se dívati nemůžeš. Pročež přehlídati máš nešlechetníkům a mlčeti, poněvadž bezbožník sehlcuje spravedlivějšího, než sám jest. 14A zanechávati lidí jako ryb mořských, jako zeměplazu, kterýž nemá pána? 15Všecky napořád udicí vytahuje, zatahuje je sítí svou, a zahrnuje je nevodem svým, protož veselí se a pléše. 16Protož síti své obětuje, a kadí nevodu svému; nebo skrze ně ztučněl díl jeho, a strava jeho zlepšena. 17S tím-liž se vším předce zatahovati má sít svou, a ustavičně národy mordovati bez lítosti?
Jamieson Fausset Brown Bible Commentary 1 HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
burden--the prophetic sentence.
2 violence . . . Why dost thou show me iniquity?--Similar language is used of the Chaldeans (
Авв 1:9,
Авв 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 (
Прит 1:31). Jehoiakim's reign was marked by injustice, treachery, and bloodshed (
Иер 22:3,
Иер 22:13-
Иер 22:17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (
Авв 1:6,
Авв 1:10-
Авв 1:11,
Авв 1:17). Compare Jeremiah's expostulation with Jehovah,
Иер 12:1;
Иер 20:8; and
Иов 19:7-
Иов 19:8.
3 cause me to behold grievance--MAURER denies that the Hebrew verb is ever active; he translates, "(Wherefore) dost Thou behold (without doing aught to check) grievance?" The context favors English Version.
there are that raise up strife and contention--so CALVIN. But MAURER, not so well, translates, "There is strife, and contention raises itself."
4 Therefore--because Thou dost suffer such crimes to go unpunished.
law is slacked--is chilled. It has no authority and secures no respect.
judgment--justice.
wrong judgment proceedeth--Decisions are given contrary to right.
5 Behold . . . marvellously . . . a work--(Compare
Ис 29:14). Quoted by Paul (
Деян 13:41).
among the heathen--In
Деян 13:41, "ye despisers," from the Septuagint. So the Syriac and Arabic versions; perhaps from a different Hebrew reading. In the English Version reading of Habakkuk, God, in reply to the prophet's expostulation, addresses the Jews as about to be punished, "Behold ye among the heathen (with whom ye deserve to be classed, and by whom ye shall be punished, as despisers; the sense implied, which Paul expresses): learn from them what ye refused to learn from Me!" For "wonder marvellously," Paul, in
Деян 13:41, has, "wonder and perish," which gives the sense, not the literal wording, of the Hebrew, "Wonder, wonder," that is, be overwhelmed in wonder. The despisers are to be given up to their own stupefaction, and so perish. The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously, in Paul's day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesus. Thus the same Scripture applied to both.
ye will not believe, though it be told you--that is, ye will not believe now that I foretell it.
6 I raise up--not referring to God's having brought the Chaldeans from their original seats to Babylonia (see on
Ис 23:13), for they had already been upwards of twenty years (since Nabopolassar's era) in political power there; but to His being about now to raise them up as the instruments of God's "work" of judgment on the Jews (
2Пар 36:6). The Hebrew is future, "I will raise up."
bitter--that is, cruel (
Иер 50:42; compare
Суд 18:25, Margin;
1Цар 17:8).
hasty--not passionate, but "impetuous."
7 their judgment and . . . dignity . . . proceed of themselves--that is, they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical judgments; for whatever the Chaldeans decree they will do according to their own will, they will not brook anyone attempting to interfere.
8 swifter than the leopards--OPPIAN [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."
more fierce--rather, "more keen"; literally, "sharp."
evening wolves--wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (
Иер 5:6;
Соф 3:3; compare
Быт 49:27). Hence "twilight" is termed in Arabic and Persian "the wolf's tail"; and in French, entre chien et loup.
spread themselves--proudly; as in
Иер 50:11, and
Мал 4:2, it implies strength and vigor. So also the Arabic cognate word [MAURER].
their horsemen . . . come from far--and yet are not wearied by the long journey.
9 all for violence--The sole object of all is not to establish just rights, but to get all they can by violence.
their faces shall sup up as the east wind--that is, they shall, as it were, swallow up all before them; so the horse in
Иов 39:24 is said to "swallow the ground with fierceness and rage." MAURER takes it from an Arabic root, "the desire of their faces," that is, the eager desire expressed by their faces. HENDERSON, with SYMMACHUS and Syriac, translates, "the aspect."
as the east wind--the simoon, which spreads devastation wherever it passes (
Ис 27:8). GESENIUS translates, "(is) forwards." The rendering proposed, eastward, as if it referred to the Chaldeans' return home eastward from Judea, laden with spoils, is improbable. Their "gathering the sand" accords with the simoon being meant, as it carries with it whirlwinds of sand collected in the desert.
10 scoff at . . . kings--as unable to resist them.
they shall heap dust, and take it--"they shall heap" earth mounds outside, and so "take every stronghold" (compare
2Цар 20:15;
4Цар 19:32) [GROTIUS].
11 Then--when elated by his successes.
shall his mind change--He shall lose whatever of reason or moderation ever was in him, with pride.
he shall pass over--all bounds and restraints: his pride preparing the sure way for his destruction (
Прит 16:18). The language is very similar to that describing Nebuchadnezzar's "change" from man's heart (understanding) to that of a beast, because of pride (see on
Дан 4:16;
Дан 4:30-
Дан 4:31;
Дан 4:33-
Дан 4:34). An undesigned coincidence between the two sacred books written independently.
imputing this his power unto his god-- (
Дан 5:4). Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God [CALVIN]. GROTIUS explains, "(saying that) his power is his own as one who is a god to himself" (compare
Авв 1:16, and Dan. 3:1-30). So MAURER, "He shall offend as one to whom his power is his god" (
Иов 12:6; see on
Мих 2:1).
12 In opposition to the impious deifying of the Chaldeans power as their god (MAURER, or, as the English Version, their attributing of their successes to their idols), the prophet, in an impassioned address to Jehovah, vindicates His being "from everlasting," as contrasted with the Chaldean so-called "god."
my God, mine Holy One--Habakkuk speaks in the name of his people. God was "the Holy One of Israel," against whom the Chaldean was setting up himself (
Ис 37:23).
we shall not die--Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews "the appointment of the scribes"; the Rabbis think that Ezra and his colleagues corrected the old reading, "Thou shalt not die."
thou hast ordained them for judgment--that is, to execute Thy judgments.
for correction--to chastise transgressors (
Ис 10:5-
Ис 10:7). But not that they may deify their own power (
Авв 1:11, for their power is from Thee, and but for a time); nor that they may destroy utterly Thy people. The Hebrew for "mighty God" is Rock (
Втор 32:4). However the world is shaken, or man's faith wavers, God remains unshaken as the Rock of Ages (
Ис 26:4, Margin).
13 purer . . . than to behold evil--without being displeased at it.
canst not look on iniquity--unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself honorable sentiments of God.
them that deal treacherously--the Chaldeans, once allies of the Jews, but now their violent oppressors. Compare "treacherous dealers," (
Ис 21:2;
Ис 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (
Псал 73:11-
Псал 73:17).
devoureth the man that is more righteous--The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare
Иез 16:51-
Иез 16:52).
14 And--that is, And so, by suffering oppressors to go unpunished, "Thou makest men as the fishes . . . that have no ruler"; that is, no defender. All may fish in the sea with impunity; so the Chaldeans with impunity afflict Thy people, as these have no longer the God of the theocracy, their King, to defend them. Thou reducest men to such a state of anarchy, by wrong going unpunished, as if there were no God. He compares the world to the sea; men to fishes; Nebuchadnezzar to a fisherman (
Авв 1:15-
Авв 1:17).
15 they take up all of them--all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.
with the angle--that is, the hook. Some they take up as with the hook, one by one; others in shoals, as in a "net" and "drag" or enclosing net.
therefore--because of their successes.
they rejoice--They glory in their crimes because attended with success (compare
Авв 1:11).
16 sacrifice unto their net--that is, their arms, power, and military skill, wherewith they gained their victories; instead of to God. Compare
Авв 1:11, MAURER'S interpretation. They idolize themselves for their own cleverness and might (
Втор 8:17;
Ис 10:13;
Ис 37:24-
Ис 37:25).
by them--by their net and dragnet.
their portion--image from a banquet: the prey which they have gotten.
17 Shall they . . . empty their net?--Shall they be allowed without interruption to enjoy the fruits of their violence?
therefore--seeing that they attribute all their successes to themselves, and not to Thee. The answer to the prophet's question, he by inspiration gives himself in the second chapter.