The prophet, having summed up the deeds of the enemy of God in this his end, sets forth his questions anew. He had appealed against the evil of the wicked of his people; he had been told of the vengeance by the Chaldaeans (Heading of Habakkuk 1). But the vengeance is executed by them who are far worse. How then? The answer is: "Wait to the end, and thou shalt see." What remains are the triumphs of faith; the second chapter closes with the entire prostration of the whole world before God, and the whole prophecy with joyous trust in God amid the entire failure of all outward signs of hope. Here, like the Psalmists (Asaph, Psalm 73 Ethan Psalm 76:1-12) and Jeremiah Jer 12:1, he sets down at the very beginning his entire trust in God, and so, in the name of all who at any time shall be perplexed about the order of God's judgments, asks how it shall be, teaching us that the only safe way of enquiring into God's ways is by setting out with a living conviction that they, Psalm 25:10, are "mercy and truth." And so the address to God is full of awe and confidence and inward love. For "God placeth the oil of mercy in the vessel of trustfulness."

Art Thou not - (the word has always an emphasis) "Thou" and not whatsoever or whosoever it be that is opposed to Thee (be it Nebuchadnezzar or Satan).

From everlasting - literally, from before? See the note at Micah 5:2. Go back as far as man can in thought - God was still before; and so, much more before any of His creatures, such as those who rebel against Him.

O Lord - it is the proper name of God, Revelation 1:8, "Which is and Which was and Which is to come" - I am, the Unchangeable; my God, i. e., whereas his own might is (he had just said) the pagan's god, the Lord is his;

Mine Holy One - one word, denoting that God is his God, sufficeth him not, but he adds (what does not elsewhere occur) "mine Holy One" in every way, as hallowing him and hallowed by him. Dion.: "Who hallowest my soul, Holy in Thine Essence, and whom as incomparably Holy I worship in holiness." All-Holy in Himself, He becometh the Holy One of him to whom He imparteth Himself, and so, by His own gift, belongeth, as it were, to him. The one word in Hebrew wonderfully fits in with the truth, that God becomes one with man by taking him to Himself. It is fall of inward trust too, that he saith, "my God, my Holy One," as Paul saith, Galatians 2:9, "Who loved me, and gave Himself for me," i. e., as Augustine explains it , "O Thou God Omnipotent, who so carest for every one of us, as if Thou caredst for him only; and so for all, as if tbey were but one." The title, "my Holy One," includes his people with himself; for God was his God, primarily because he was one of the people of God; and his office was for and in behalf of his people.

It involves then that other title which had been the great support of Isaiah , by which he at once comforted his people, and impressed upon them the holiness of their God, the holiness which their relation to their God required, the Holy One of Israel. Thence, since Habakkuk 54ed, for his people with himself, on this relation to God, as my God, my Holy One, and that God, the Unchangeable; it follows," We shall not die." There is no need of any mark of inference, "therefore we shall not die." It is an inference, but it so lay in those titles of God, "He Is, My God, My Holy One," that it was a more loving confidence to say directly, we shall not die. The one thought involved the other. God, the Unchangeable, had made Himself their God. It was impossible, then, that lie should cast them off or that they should perish.

We shall not die, is the lightning thought of faith, which flashes on the soul like all inspirations of God, founded on His truth and word, but borne in, as it were, instinctively without inference on the soul, with the same confidence as the Psalmist says Psalm 118:18, "The Lord hath chastened me sore; but He hath not given me over unto death;" and Malachi Mal 3:6, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed." Jerome: "Thou createdst us from the beginning; by Thy mercy we are in being hitherto." Thy "gifts and calling are without repentance." Romans 11:29 "did we look to his might; none of us could withstand him. Look we to Thy mercy, Thine alone is it that we live, are not slain by him, nor led to deeds of death." O Lord, again he repeats the Name of God, whereby He had revealed Himself as their God, the Unchangeable; "Thou, whose mercies fail not, hast ordained them for judgment," not for vengeance or to make a full end, or for his own ends and pleasure, but to correct Thine own Jeremiah 10:24; Jeremiah 30:11 in measure, which he, exceeding, sinned (See Isaiah 10:5; Isaiah 47:6; Zechariah 1:15).

And O mighty God - literally, Rock. It is a bold title. "My rock" is a title much used by David , perhaps suggested by the fastnesses amid which he passed his hunted life, to express that not in them but in His God was his safety. Habakkuk purposely widens it. He appeals to God, not only as Israel's might and upholder, but as the sole Source of all strength, the Supporter of all which is upheld , and so, for the time, of the Chaldaean too. Hence, he continues the simple image: "Thou hast founded him" . "Thou hast made him to stand firm as the foundation of a building;" to reprove or set before those who have sinned against Thee, what they had done. Since then God was the Rock, who had founded them, from Him Alone had they strength; when He should withdraw it, they must fall. How then did they yet abide, who abused the power given them and counted it their own? And this the more, since ...

Art thou not frown everlasting - The idols change, and their worshippers change and fail: but thou, Jehovah, art eternal; thou canst not change, and they who trust in thee are safe. Thou art infinite in thy mercy; therefore, "we shall not die," shall not be totally exterminated.

Thou hast ordained them for judgment - Thou hast raised up the Chaldeans to correct and punish us; but thou hast not given them a commission to destroy us totally.

Instead of לא נמות lo namuth, "we shall not die," Houbigant and other critics, with a little transposition of letters, read אל אמת El emeth, "God of truth;" and then the verse will stand thus: "Art thou not from everlasting, O Jehovah, my God, my Holy One? O Jehovah, God of Truth, thou hast appointed them for judgment." But this emendation, however elegant, is not supported by any MS.; nor, indeed, by any of the ancient versions, though the Chaldee has something like it. The common reading makes a very good sense.

Art thou not from everlasting, O Lord my God, mine holy One? .... The prophet, foreseeing these calamities coming upon his nation and people, observes some things for their comfort in this verse; and expostulates with God in the following verses Habakkuk 1:13 about his providential dealings, in order to obtain an answer from him, which might remove the objections of his own mind, and those of other good men he personates, raised against them; being stumbled at this, that wicked men should be suffered to succeed and prosper, and the righteous should be afflicted and distressed by them: but for his own present consolation, and that of others, in a view of the worst that should befall them, he strongly asserts,

we shall not die; meaning not a corporeal death, for that all men die, good and bad; and this the Jews did die, and no doubt good men among them too, at the siege and taking of Jerusalem by the Chaldean army, either by famine, or pestilence, or sword: nor a death of affliction, which the people of God are subject to, as well as others; is often their case, and is for their good, and in love, and not wrath: but a spiritual death, which none that are quickened by the Spirit and grace of God ever die; though grace may be low, it is never lost; though saints may be in dead and lifeless frames, and need quickening afresh, yet they are not without the principle of spiritual life; grace in them is a well of living water, springing up to everlasting life; their spiritual life can never fail them, since it is secured in Christ: and much less shall they die the second, or an eternal death; they are ordained to eternal life; Christ is come, and given his flesh for it, that they might have it; it is in his hands for them; they are united to him, and have both the promise and pledge of it: and this may be argued, as by the prophet here, from the eternity of God, art "thou not from everlasting?" he is from everlasting to everlasting, the Ancient of days, that inhabits eternity, is, was, and is to come: therefore "we shall not die"; none of his people shall perish, because he loves them with an everlasting love; has made an everlasting choice of them; has set up Christ from everlasting as their surety and Saviour; entered into an everlasting covenant with them in Christ; is their everlasting Father, and will be their everlasting portion; is the unchangeable Jehovah, and therefore they shall not be consumed: this may be concluded from their covenant interest in God, "O Lord my God"; they are his peculiar people, given to Christ to be preserved by him, and covenant interest always continues; he that is their God is their God and guide unto death: and also from the holiness of God, "mine holy One"; who has sworn by his holiness to them, and is faithful to his covenant and promise; and is the sanctifier of them, that has sanctified or set them apart for himself; made Christ sanctification to them, and makes them holy by his Spirit and grace, and enables them to persevere in grace and holiness: moreover, this may be understood of the people of the Jews, as a church and nation; who, though they would be carried captive into Babylon, yet would still continue as such, and be returned again as such, and not die, sink, and perish; since the Messiah was to spring from them; and they might be assured of their preservation for that purpose, from the perfections of God, his covenant with them, and their relation to him: nor shall the church of Christ in any age die and perish, though in ever so low a state; a particular church may, but the interest and church of Christ in general, or his spiritual seed, never shall. This is one of the eighteen passages, as Jarchi, Kimchi, and Ben Melech observe, called "Tikkun-Sopherim", the correction of the scribes, of Ezra, and his company; it having been written, in some copies, "thou shall not die" (a); asserting the immortality of God, or his eternity to come; and that, as he was from everlasting, so he should continue to everlasting; and to this sense the Targum paraphrases the words,

"thy Word remaineth for ever;''

and so the Syriac version follows the same reading:

O Lord, thou hast ordained them for judgment: that is, the Chaldeans; either to be judged and punished themselves for their sins, as all wicked Christless sinners are, even righteously foreordained to condemnation for their sins; or rather to be the instruments of punishing the wicked among the Jews; for this purpose were these people ordained in the counsels of God, and raised up in his providence, and constituted a kingdom, and made a powerful nation:

O mighty God; or "rock" (b); the rock and refuge of his people:

thou hast established them for correction; or "founded" (c) them, and settled them as a monarchy, strong and mighty for this end, that they might be a rod in the hand of the Lord, not for destruction, but for correction and chastisement; and from hence it might be also comfortably concluded that they should not die and utterly perish.

(a) "non morieris", Vatablus, Drusius, Grotius. (b) "O rupes", Junius & Tremellius, Piscator, Cocceius, Van Till; "O petra", Drusius. (c) "fundasti eum", Pagninus, Montanus, Piscator, Cocceius, Van Till; "constituisti", Vatablus.

On this threatening announcement of the judgment by God, the prophet turns to the Lord in the name of believing Israel, and expresses the confident hope that He as the Holy One will not suffer His people to perish. Habakkuk 1:12. "Art Thou not from olden time, O Jehovah, my God, my Holy One? We shall not die. Jehovah, for judgment hast Thou appointed it; and, O Rock, founded it for chastisement." However terrible and prostrating the divine threatening may sound, the prophet draws consolation and hope from the holiness of the faithful covenant God, that Israel will not perish, but that the judgment will be only a severe chastisement.

(Note: "Therefore," says Calvin, "whoever desires to fight bravely with the ungodly, let him first settle the matter with God Himself, and, as it were, confirm and ratify that treaty which God has set before us, namely, that we are His people, and He will be a God to us in return. And because God makes a covenant with us in this manner, it is necessary that our faith should be well established, that we may go forth to the conflict with all the ungodly.")

The supplicatory question with which he soars to this hope of faith is closely connected with the divine and threatening prophecy in Habakkuk 1:11. The Chaldaean's god is his own strength; but Israel's God is Jehovah, the Holy One. On the interrogative form of the words ("art Thou not?"), which requires an affirmative reply, Luther has aptly observed that "he speaks to God interrogatively, asking whether He will do this and only punish; not that he has any doubt on the subject, but that he shows how faith is sustained in the midst of conflicts, - namely, that it appears as weak as if it did not believe, and would sink at once, and fall into despair on account of the great calamity which crushes it. For although faith stands firm, yet it cracks, and speaks in a very different tone when in the midst of the conflict from what it does when the victory is gained." But as the question is sure to receive an affirmative reply, the prophet draws this inference from it: "we shall not die," we Thy people shall not perish. This hope rests upon two foundations: viz., (1) from time immemorial Jehovah is Israel's God; and (2) He is the Holy One of Israel, who cannot leave wickedness unpunished either in Israel or in the foe. This leads to the further conclusion, that Jehovah has simply appointed the Chaldaean nation to execute the judgment, to chastise Israel, and not to destroy His people. The three predicates applied to God have equal weight in the question. The God to whom the prophet prays is Jehovah, the absolutely constant One, who is always the same in word and work (see at Genesis 2:4); He is also Elohai, my, i.e., Israel's, God, who from time immemorial has proved to the people whom He had chosen as His possession that He is their God; and קדשׁי, the Holy One of Israel, the absolutely Pure One, who cannot look upon evil, and therefore cannot endure that the wicked should devour the righteous (Habakkuk 1:13). לא נמוּת is not a supplicatory wish: Let us not die therefore; but a confident assertion: "We shall not die."

(Note: According to the Masora, לא נמוּת stands as תקון סופרים, i.e., correctio scribarum for לא תמוּת, thou wilt not die. These tikkune sophrim, however, of which the Masora reckons eighteen, are not alterations of original readings proposed by the sophrim, but simply traditional definitions of what the sacred writers originally intended to write, though they afterwards avoided it or gave a different turn. Thus the prophet intended to write here: "Thou (God) wilt not die;" but in the consciousness that this was at variance with the divine decorum, he gave it this turn, "We shall not die." But this rabbinical conjecture rests upon the erroneous assumption that מקּדם is a predicate, and the thought of the question is this: "Thou art from of old, Thou Jehovah my God, my Holy One," according to which לא תמוּת would be an exegesis of מקּדם, which is evidently false. For further remarks on the tikkune sophrim, see Delitzsch's Commentary on Hab. l.c., and the Appendix. p. 206ff.)

In the second half of the verse, Yehōvâh and tsūr (rock) are vocatives. Tsūr, as an epithet applied to God, is taken from Deuteronomy 32:4, Deuteronomy 32:15, Deuteronomy 32:18, and Deuteronomy 32:37, where God is first called the Rock of Israel, as the unchangeable refuge of His people's trust. Lammishpât, i.e., to accomplish the judgment: comp. Isaiah 10:5-6, where Asshur is called the rod of Jehovah's wrath. In the parallel clause we have להוכיח instead: "to chastise," namely Israel, not the Chaldaeans, as Ewald supposes.

Art thou not from everlasting, O LORD my God, my Holy One? we shall not {k} die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

(k) He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.

1:12 Shall not die - Be utterly destroyed. Ordained - Set up, and designed. Them - The Chaldean kingdom. For judgment - To execute this judgment, which is tempered with mercy. For correction - To chastise, not to destroy.

mighty...: Heb. rock

established: Heb. founded

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 (Isa 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 (Isa 10:5-7). But not that they may deify their own power (Hab 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 (De 32:4). However the world is shaken, or man's faith wavers, God remains unshaken as the Rock of Ages (Isa 26:4, Margin).

1:12-17 However matters may be, yet God is the Lord our God, our Holy One. We are an offending people, he is an offended God, yet we will not entertain hard thoughts of him, or of his service. It is great comfort that, whatever mischief men design, the Lord designs good, and we are sure that his counsel shall stand. Though wickedness may prosper a while, yet God is holy, and does not approve the wickedness. As he cannot do iniquity himself, so he is of purer eyes than to behold it with any approval. By this principle we must abide, though the dispensations of his providence may for a time, in some cases, seem to us not to agree with it. The prophet complains that God's patience was abused; and because sentence against these evil works and workers was not executed speedily, their hearts were the more fully set in them to do evil. Some they take up as with the angle, one by one; others they catch in shoals, as in their net, and gather them in their drag, their enclosing net. They admire their own cleverness and contrivance: there is great proneness in us to take the glory of outward prosperity to ourselves. This is idolizing ourselves, sacrificing to the drag-net because it is our own. God will soon end successful and splendid robberies. Death and judgment shall make men cease to prey on others, and they shall be preyed on themselves. Let us remember, whatever advantages we possess, we must give all the glory to God.