|Matthew Henry's Concise Commentary|
1:1-11 The servants of the Lord are deeply afflicted by seeing ungodliness and violence prevail; especially among those who profess the truth. No man scrupled doing wrong to his neighbour. We should long to remove to the world where holiness and love reign for ever, and no violence shall be before us. God has good reasons for his long-suffering towards bad men, and the rebukes of good men. The day will come when the cry of sin will be heard against those that do wrong, and the cry of prayer for those that suffer wrong. They were to notice what was going forward among the heathen by the Chaldeans, and to consider themselves a nation to be scourged by them. But most men presume on continued prosperity, or that calamities will not come in their days. They are a bitter and hasty nation, fierce, cruel, and bearing down all before them. They shall overcome all that oppose them. But it is a great offence, and the common offence of proud people, to take glory to themselves. The closing words give a glimpse of comfort.
Verse 1. - § 1. The inscription of the book. The burden (see note on Nahum 1:1). The prophet (Habakkuk 3:1). This title, which is added in the inscriptions only to the names of Haggai and Zechariah, and cursorily to that of Jeremiah (46, 47, 50.), implies that he exercised the practical office of prophet, and was well known; and, as Pusey thinks, Habakkuk appended it here on account of the form in which his prophecy is cast, as being addressed almost entirely to God or the Chaldeans, not to his own people. Did see. In prophetic vision (see note on Amos 1:1).
Gill's Exposition of the Entire Bible
The burden which Habakkuk the prophet did see. This prophecy is called a "burden", or something took up and carried, being what the prophet received from the Lord, and went with to the people of the Jews, and was a heavy burdensome prophecy to them; declaring the calamities that should come upon them by the Chaldeans, who would invade their land, and carry them captive; and Habakkuk, that brought this account, is called a "prophet", to give the greater sanction to it; and it was what he had in vision from the Lord represented unto him, and therefore should be credited. Abarbinel inquires why Habakkuk should be called a prophet, when none of the lesser prophets are, excepting Haggai and Zechariah; and thinks the reason of it is, to give weight to his prophecy, since it might be suspected by some whether he was one; there being none of those phrases to be met with in this prophecy as in others, as "the word of the Lord came", &c. or "thus saith the Lord".
Jamieson-Fausset-Brown Bible Commentary
THE BOOK OF HABAKKUK Commentary by A. R. Faussett
Habakkuk, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [Pseudo Epiphanius], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. Eusebius [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Celia in Palestine.
The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jer 46:2; 36:9). And Habakkuk (Hab 1:5, 6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.
The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.
The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Ps 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9).
The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Ro 1:17 quotes Hab 2:4 (though not naming him); compare also Ga 3:11; Heb 10:38. Ac 13:40, 41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; 2:6, 16).
Hab 1:1-17. 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.
1. burden—the prophetic sentence.
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