13:38-41 Let all that hear the gospel of Christ, know these two things: 1. That through this Man, who died and rose again, is preached unto you the forgiveness of sins. Your sins, though many and great, may be forgiven, and they may be so without any injury to God's honour. 2. It is by Christ only that those who believe in him, and none else, are justified from all things; from all the guilt and stain of sin, from which they could not be justified by the law of Moses. The great concern of convinced sinners is, to be justified, to be acquitted from all their guilt, and accepted as righteous in God's sight, for if any is left charged upon the sinner, he is undone. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge but by him as the Lord our Righteousness. What the law could not do for us, in that it was weak, the gospel of Christ does. This is the most needful blessing, bringing in every other. The threatenings are warnings; what we are told will come upon impenitent sinners, is designed to awaken us to beware lest it come upon us. It ruins many, that they despise religion. Those that will not wonder and be saved, shall wonder and perish.

Verse 41. - If one for though a man, A.V. "Though" best expresses the ἐὰν and the כּי of the Hebrew. The passage is quoted nearly verbatim from the LXX. of Hebrews 1:5. The difference from the Hebrew arises from the LXX. having read in their copy בֹּגדְיִם, proud, arrogant men (καταφρονητάι), for בַגּוים, among the heathen, as is clear from their rendering the Hebrew בוגֵד, in Habakkuk 1:13 and Habakkuk 2:5, by the same word (καταφρονοῦντας and καταφρονητής). The rendering καὶ ἀφανίσθητε, and perish, for the Hebrew תְּמָהוּ (another form of the preceding verb הִתַּמְהוּ, which in the A.V. is construed with it, and the two together rendered "wonder marvelously"), is not so easily explained. The two best explanations seem to be

(1) that the LXX. read תְּמָהוּ וְהתַּמְהוּ instead of the present order of the words, and so rendered the first word θαυμάσατε, wonder, and, taking the next word from another root, תָמַם, rendered it ἀφανίσθητε, perish;

(2) that, reading the words in the same order in which they now stand in the Hebrew text, they rendered the first θαυμάσατε, or, with the intensive addition, θαυμασίᾳ, and took the second in the sense it has in Arabic, "to be altered" or "changed for the worse," and expressed it by ἀφανίσθητε, meaning" change countenance from fear and astonishment." And in favor of this explanation the use of ἀφανίζουσι τὰ πρόσωπα in Matthew 6:16 ("they disfigure their faces") is quoted (see Rosenmüller on Habakkuk 1:5). St. Paul took the LXX. as he found it. Perhaps he saw signs in some of that unbelief and perverse opposition which afterwards broke out (ver. 45), and so was led to close his sermon with words of awful warning.

Behold, ye despisers,.... In Habakkuk 1:5 from whence these words are taken: we render it with others, "behold ye among the Heathen"; as if the word was compounded of "in", and "nations" or "Heathens"; and so reads the Chaldee paraphrase, "look among the people"; but the Septuagint version renders it, "behold, ye despisers"; which the apostle is thought to follow; wherefore some have imagined a different reading, and that the Septuagint, instead of reads the singular of which is used in Habakkuk 2:5 and there rendered a "despiser" in the same version: but it should be observed, that the Septuagint is not the only version that so renders the word; for the Syriac version renders it, "behold, ye impudent"; and the Arabic version, "behold, ye negligent"; and Dr. Pocock (r) has shown that this word comes from the root which though not to be found in the Bible, yet in the Arabic language, among other things, signifies to behave proudly, or insolently, and so is very properly rendered "despisers", without supposing any different reading or corruption in the text: and as in Habakkuk the proud and haughty Jews are there spoke to, who neglected and despised the law; this is accommodated by the apostle to the Jews in his time, who were very much disposed to despise the Gospel, as they generally did. It follows, "and wonder, and perish"; or disappear, or change countenance, through shame for their sins, and amazement at the judgments of God upon them:

for I work a work in your days, which you shall in no wise believe though a man declare it unto you; which, in Habakkuk, refers to the destruction of the city and temple of Jerusalem by the Chaldeans; and here it is suggested, by the citation and application of it, that in a short time a like work would be done in their days; the city and temple of Jerusalem would be destroyed by the Romans, which when told to the Jews in foreign parts, as here in Pisidia, would not be believed by them, though it should be told them by men of probity and credit.

(r) Not. Misc. in Porta Mosis, c. 3. p. 31, 32. &c.

41. ye will not believe though a man declare it unto you—that is, even on unexceptionable testimony. The words, from Hab 1:5, were originally a merciful but fruitless warning against the approaching destruction of Jerusalem by the Chaldeans and the Babylonish captivity. As such nothing could more fitly describe the more awful calamity impending over the generation which the apostle addressed.

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