|Matthew Henry's Concise Commentary|
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.
Verse 13. - Thou art of purer eyes than to behold evil (comp. Habakkuk 1:3). God cannot look with complacency on evil (Psalm 5:5, 6). Iniquity; Septuagint, πόνους ὀδύνης, "labours of pain." Injustice and the distress occasioned by it. God's holiness cannot endure the sight of wickedness, nor his mercy the sight of man's misery. And yet he permits these evil men to afflict the holy seed. This is the prophet's perplexity, which he lays before the Lord. Them that deal treacherously. The Chaldeans, so called from their faithless and rapacious conduct (Isaiah 21:2; Isaiah 24:16). More righteous. The Israelites, wicked as they were, were more righteous than the Chaldeans (comp. Ezekiel 16:51, etc.). Delitzsch and Keil think that the persons intended are the godly portion of Israel, who will suffer with the guilty.
Gill's Exposition of the Entire Bible
Thou art of purer eyes than to behold evil, and canst not look upon iniquity,.... The Lord with his eyes of omniscience beholds all things good and evil, and all men good and bad, with all their actions; but then he does not look upon the sins of men with pleasure and approbation; since they are contrary to his nature, repugnant to his will, and breaches of his righteous law: and though sin in general may be included here, yet there seems to be a particular respect had to the "evil" or injury done by the Chaldeans to the Jews, in invading their land, spoiling their substance, and slaying their persons; and to the "iniquity", labour, or grievance, by which may be meant the oppression and violence the same people exercised upon the inhabitants of Judea; which, though permitted by the Lord, could not be well pleasing in his sight. The Targum interprets it of persons, workers of evil, and workers of the labour of falsehood; see Psalm 5:4,
wherefore lookest thou upon them that deal treacherously; the Chaldeans, who dealt treacherously with God, by worshipping idols; and with the Jews, pretending to be their good friends and allies, when they meditated their ruin and destruction; and yet the Lord in his providence seemed to look favourably on these perfidious persons, since they succeeded in all their enterprises: this was stumbling to the prophet, and all good men; and they knew not how, or at least found great difficulty, to reconcile this to the purity and holiness of God, and to his justice and faithfulness; see Jeremiah 12:1,
and holdest thy tongue when the wicked devoureth the man that is more righteous than he? the comparison does not lie so much personally between Nebuchadnezzar and Zedekiah the last king of the Jews, whose eyes the king of Babylon put out, and whom he used in a cruel manner; who was, no doubt, comparatively speaking, a more righteous person than the Chaldean monarch was; being not the worst of the kings of Judea, and whose name has the signification of righteousness in it: but rather between the Chaldeans and the Jews; who, though there were many wicked persons among them, yet there were some truly righteous, who fell in the common calamity; and, as to the bulk of them, were a more righteous people, at the worst, than their enemies were, who devoured them, destroyed many with the sword, plundered them of their substance, and carried them captive; and the Lord was silent all this while, said nothing in his providence against them, put no stop to their proceedings; and by his silence seemed to approve of, at least to connive at, what they did; and this the prophet in the name of good men reasons with the Lord about.
Jamieson-Fausset-Brown Bible Commentary
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," (Isa 21:2; 24:16). Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Ps 73:11-17).
devoureth the man that is more righteous—The Chaldean oppresses the Jew, who with all his faults, is better than his oppressor (compare Eze 16:51, 52).
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