(Calvin. Commentaries on the Prophet Habakkuk. Part 4)
... Continued from Part 3
Chapter 2.
Lecture One Hundred and Ninth.
Habakkuk 2:1
I will stand upon my watch, and set me upon the tower, and will
watch to see what he will say unto me, and what I shall answer when
I am reproved.
We have seen in the first chapter that the Prophet said in the
name of all the faithful. It was indeed a hard struggle, when all
things were in a perplexed state and no outlet appeared. The
faithful might have thought that all things happened by chance, that
there was no divine providence; and even the Prophet uttered
complaints of this kind. He now begins to recover himself from his
perplexities; and he ever speaks in the person of the godly, or of
the whole Church. For what is done by some interpreters, who confine
what is said to the prophetic office, I do not approve; and it may
be easy from the contempt to learn, that the Prophet does not speak
according to his private feeling, but that he represents the
feelings of all the godly. So then we ought to collect this verse
with the complaints, which we have before noticed; for the Prophet,
finding himself sinking, and as it were overwhelmed in the deepest
abyss, raises himself up above the judgement and reason of men, and
comes nearer to God, that he might see from on high the things which
take place on earth, and not judge according to the understanding of
his own flesh, but by the light of the Holy Spirit. For the tower of
which he speaks is patience arising from hope. If indeed we would
struggle perseveringly to the last, and at length obtain the victory
over all trials and conflicts, we must rise above the world.
Some understand by tower and citadel the Word of God: and this
may in some measure be allowed, though not in every respect
suitable. If we more fully weigh the reason for the metaphor, we
shall be at no loss to know that the tower is the recess of the
mind, where we withdraw ourselves from the world; for we find how
disposed we are all to entertain distrust. When, therefore, we
follow our own inclination, various temptations immediately lay hold
on us; nor can we even for a moment exercise hope in God: and many
things are also suggested to us, which take away and deprive us of
all confidence: we become also involved in variety of thoughts, for
when Satan finds men wandering in their imaginations and blending
many things together, he so entangles them that they cannot by any
means come nigh to God. If then we would cherish faith in our
hearts, we must rise above all these difficulties and hindrances.
And the Prophet by tower means this, that he extricated himself from
the thoughts of the flesh; for there would have been no end nor
termination to his doubts, had he tried to form a judgement
according to his own understanding; I will stand, he says, on my
tower, I and I will set myself on the citadel. In short, the
sentence carries this meaning - that the Prophet renounced the
judgement of men, and broke through all those snares by which Satan
entangles us and prevents us to rise above the earth.
He then adds, I will watch to see what he may say to me, that
is, I will be there vigilant; for by watching he means vigilance and
waiting, as though he had said, "Though no hope should soon appear,
I shall not despond; nor shall I forsake my station; but I shall
remain constantly in that tower, to which I wish now to ascend: I
will watch then to see what he may say to me." The reference is
evidently to God; for the opinion of those is not probable, who
apply this "saying" to the ministers of Satan. For the Prophet says
first, 'I will see what he may say to me,' and then he adds, 'and
what I shall answer.' They who explain the words 'what he may say,'
as referring to the wicked who might oppose him for the purpose of
shaking his faith, overlook the words of the Prophet, for he speaks
here in the singular number; and as there is no name expressed, the
Prophet no doubt meant God. But were the words capable of admitting
this explanation, yet the very drift of the argument shows, that the
passage has the meaning which I have attached to it. For how could
the faithful answer the calumnies by which their faith was assailed,
when the profane opprobriously mocked and derided them - how could
they satisfactorily disprove such blasphemies, did they not first
attend to what God might say to them? For we cannot confute the
devil and his ministers, except we be instructed by the word of God.
We hence see that the Prophet observes the best order in what he
states, when he says in the first place, 'I will see what God may
say to me;' and in the second place, 'I shall then be taught to
answer to my chiding;' that is, "If the wicked deride my faith, I
shall be able boldly to confute them; for the Lord will suggest to
me such things as may enable me to give a full answer." We now
perceive the simple and real meaning of this verse. It remains for
us to accommodate the doctrine to our own use.
It must be first observed, that there is no remedy, when such
trials as those mentioned by the Prophet in the first chapter meet
us, except we learn to raise up our minds above the world. For if we
contend with Satan, according to our own view of things, he will a
hundred times overwhelm us, and we can never be able to resist him.
Let us therefore know, that here is shown to us the right way of
fighting with him, when our minds are agitated with unbelief, when
doubts respecting God's providence creep in, when things are so
confused in this world as to involve us in darkness, so that no
light appears: we must bid adieu to our own reason; for all our
thoughts are nothing worth, when we seek, according to our own
reason, to form a judgement. Until then the faithful ascend to their
tower and stand in their citadel, of which the Prophet here speaks,
their temptations will drive them here and there, and sink them as
it were in a bottomless gulf. But that we may more fully understand
the meaning, we must know, that there is here an implied contrast
between the tower and the citadel, which the Prophet mentions, and a
station on earth. As long then as we judge according to our own
perceptions, we walk on the earth; and while we do so, many clouds
arise, and Satan scatters ashes in our eyes, and wholly darkens our
judgement, and thus it happens, that we lie down altogether
confounded. It is hence wholly necessary, as we have before said,
that we should tread our reason under foot, and come nigh to God
himself.
We have said, that the tower is the recess of the mind; but how
can we ascend to it? even by following the word of the Lord. For we
creep on the earth; nay, we find that our flesh ever draws us
downward: except then the truth from above becomes to us as it were
wings, or a ladder, or a vehicle, we cannot rise up one foot; but,
on the contrary, we shall seek refuges on the earth rather than
ascend into heaven. But let the word of God become our ladder, or
our vehicle, or our wings, and, however difficult the ascent may be,
we shall yet be able to fly upward, provided God's word be allowed
to have its own authority. We hence see how unsuitable is the view
of those interpreters, who think that the tower and the citadel is
the word of God; for it is by God's word, as I have already said,
that we are raised up to this citadel, that is, to the safeguard of
hope; where we may remain safe and secure while looking down from
this eminence on those things which disturb us and darken all our
senses as long as we lie on the earth. This is one thing.
Then the repetition is not without its use; for the Prophet
says, On my tower will I stand, on the citadel will I set myself. He
does not repeat in other words the same thing, because it is
obscure; but in order to remind the faithful, that though they are
inclined to sloth, they must yet strive to extricate themselves. And
we soon find how slothful we become, except each of us stirs up
himself. For when any perplexity takes hold on our minds, we soon
succumb to despair. This, then, is the reason why the Prophet, after
having spoken of the tower, again mentions the citadel.
But when he says, I will watch to see, he refers to
perseverance; for it is not enough to open our eyes once, and by one
look to observe what happens to us; but it is necessary to continue
our attention. This constant attention is, then, what the Prophet
means by watching; for we are not so clear-sighted as immediately to
comprehend what is useful to be known. And then, though we may once
see what is necessary, yet a new temptation can obliterate that
view. It thus happens, that all our observations become evanescent,
except we continue to watch, that is, except we persevere in our
attention, so that we may ever return to God, whenever the devil
raises new storms, and whenever he darkens the heavens with clouds
to prevent us to see God. We hence see how emphatical is what the
Prophet says here, I will watch to see. The Prophet evidently
compares the faithful to watchmen, who, though they hear nothing,
yet do not sleep; and if they hear any noise once or twice, they do
not immediately sound an alarm, but wait and attend. As, then, they
who keep watch ought to remain quiet, that they may not disturb
others, and that they may duly perform their office; so it behaves
the faithful to be also tranquil and quiet, and wait patiently for
God during times of perplexity and confusion.
Let us now inquire what is the purpose of this watching: I will
watch to see, he says, what he may say to me. There seems to be an
impropriety in the expression; for we do not properly see what is
said. But the Prophet connects together here two metaphors. To speak
strictly correct, he ought to have said, "I will continue attentive
to hear what he may say;" but he says, I will watch to see what he
may say. The metaphor is found correctly used in Psal. 85: 8, "I
will hear what God may say; for he will speak peace to his people."
There also it is a metaphor, for the Prophet speaks not of natural
hearing: "I will hear what God may speak," what does that hearing
mean? It means this, "I will quietly wait until God shows his
favour, which is now hid; for he will speak peace to his people;"
that is, the Lord will never forget his own Church. But the Prophet,
as I have said, joins together here two metaphors; for to speak, or
to say, means no other thing than that God testifies to our hearts,
that though the reason for his purpose does not immediately appear
to us, yet all things are wisely ruled, and that nothing is better
than to submit to his will. But when he says, "I will see, and I
will watch what he may say," the metaphor seems incongruous, and yet
there appears a reason for it; for the Prophet intended to remind
us, that we ought to employ all our senses for this end, - to be
wholly attentive to God's word. For though one may be resolved to
hear God, we yet find that many temptations immediately distract us.
It is not then enough to become teachable, and to apply our ears to
hear his voice, except also our eyes be connected with them, so that
we may be altogether attentive.
We hence see the object of the Prophet; for he meant to express
the greatest attention, as though he had said, that the faithful
would ever wander in their thoughts, except they carefully
concentrated both their eyes and their ears, and all their senses,
on God, and continually restrained themselves, lest vagrant
speculations or imaginations should lead them astray. And further,
the Prophet teaches us, that we ought to have such reverence for
God's word as to deem it sufficient for us to hear his voice. Let
this, then, be our understanding, to obey God speaking to us, and
reverently to embrace his word, so that he may deliver us from all
troubles, and also keep our minds in peace and tranquillity.
God's speaking, then, is opposed to all the obstreperous
clamours of Satan, which he never ceases to sound in our ears. For
as soon as any temptation takes place, Satan suggests many things to
us, and those of various kinds: - "What will you do? what advice
will you take? see whether God is propitious to you from whom you
expect help. How can you dare to trust that God will assist you? How
can he extricate you? What will be the issue?" As Satan then
disturbs us in various ways, the Prophet shows that the word of God
alone is sufficient for us all, then, who indulge themselves in
their own counsels, deserve to be forsaken by God, and to be left by
him to be driven up and down, and here and there, by Satan; for the
only unfailing security for the faithful is to acquiesce in God's
word.
But this appears still more clear from what is expressed at the
close of the verse, when the Prophet adds, and what I may answer to
the reproof given me; for he shows that he would be furnished with
the best weapons to sustain and repel all assaults, provided he
patiently attended to God speaking to him, and fully embraced his
word: "Then," he says, "I shall have what I may answer to all
reproofs, when the Lord shall speak to me". By "reproofs," he means
not only the blasphemies by which the wicked shake his faith, but
also all those turbulent feelings by which Satan secretly labours to
subvert his faith. For not only the ungodly deride us and mock at
our simplicity, as though we presumptuously and foolishly trusted in
God, and were thus over-credulous; but we also reprove ourselves
inwardly, and disturb ourselves by various internal contentions; for
whatever comes to our mind that is in opposition to God's word, is
properly a chiding or a reproof, as it is the same thing as if one
accused himself, as though he had not found God to be faithful. We
now, then see that the word "reproof" extends farther than to those
outward blasphemies by which the unbelieving are wont to assail the
children of God; for, as we have already said, though no one
attempted to try our faith, yet every one is a tempter to himself;
for the devil never ceases to agitate our minds. When, therefore,
the Prophet says, what I may answer to reproof, he means, that he
would be sufficiently fortified against all the assaults of Satan,
both secret and external, when he heard what God might say to him.
We may also gather from the whole verse, that we can form no
judgement of God's providence, except by the light of celestial
truth. It is hence no wonder that many fall away under trials, yea,
almost the whole world; for few there are who ascend into the
citadel of which the Prophet speaks, and who are willing to hear God
speaking to them. Hence, presumption and arrogance blind the minds
of men, so that they either speak evil of God who addresses them, or
accuse fortune, or maintain that there is nothing certain: thus they
murmur within themselves, and arrogate to themselves more than they
ought, and never submit to God's word. Let us proceed, -
Habakkuk 2:2,3
And the LORD answered me, and said, Write the vision, and make [it]
plain upon tables, that he may run that readeth it.
For the vision [is] yet for an appointed time, but at the end it
shall speak, and not lie: though it tarry, wait for it; because it
will surely come, it will not tarry.
The Prophet now shows by his own example that there is no fear
but that God will give help in time, provided we bring our minds to
a state of spiritual tranquillity, and constantly look up to him:
for the event which the Prophet relates, proves that there is no
danger that God will frustrate their hope and patience, who lift up
their minds to heaven, and continue steadily in that attitude.
Answer me, he says, did Jehovah, and said. There is no doubt but
that the Prophet accommodates here his own example to the common
instruction of the whole Church. Hence, by testifying that an answer
was given him by God, he intimates that we ought to entertain a
cheerful hope, that the Lord, when he finds us stationed in our
watch-tower, will in due season convey to us the consolation which
he sees we need.
But he afterwards comes to the discharge of his prophetic
office; for he was bid to write the vision on tables, and to write
it in large letters, that it might be read, and that any one,
passing by quickly, might be able by one glance to see what was
written: and by this second part he shows still more clearly that he
treated of a common truth, which belonged to the whole body of the
Church; for it was not for his own sake that he was bid to write,
but for the edification of all.
Write, then, the vision, and mace it plain; for "ba'ar"
properly means, to declare plainly. Unfold it then, he says, on
tables, that he may run who reads it; that is, that the writing may
not cause the readers to stop. Write it in large characters, that
any one, in running by, may see what is written. Then he adds, for
the vision shall be for an appointed time.
This is a remarkable passage; for we are taught here that we
are not to deal with God in too limited a manner, but room must be
given for hope; for the Lord does not immediately execute what he
declares by his mouth; but his purpose is to prove our patience, and
the obedience of our faith. Hence he says, the vision, is for a
time, and a fixed time: for "mo'ed" means a time which has been
determined by agreement. But as it is God who fore appoints the
time, the constituted time, of which the Prophet speaks, depends on
his will and power. The vision, then, shall be for a time. He
reproves here that immoderate ardour which takes hold on us, when we
are anxious that God should immediately accomplish what he promises.
The Prophet then shows that God so speaks as to be at liberty to
defer the execution of his promise until it seems good to him.
At the end, he says, it will speak. In a word, the Prophet
intimates, that honour is to be given to God's word, that we ought
to be fully persuaded that God speaks what is true, and be so
satisfied with his promises as though what is promised were really
possessed by us. At the end, then, it will speak and it will not
lie. Here the Prophet means, that fulfilment would take place, so
that experience would at length prove, that God had not spoken in
vain, nor for the sake of deceiving; but yet that there was need of
patience; for, as it has been said, God intends not to indulge our
fervid and importunate desires by an immediate fulfilment, but his
design is to hold us in suspense. And this is the true sacrifice of
praise, when we restrain ourselves, and remain firm in the
persuasion that God cannot deceive nor lie, though he may seem for a
time to trifle with us. It will not, then, lie.
He afterwards adds, If it will delay, wait for it. He again
expresses still more clearly the true character of faith, that it
does not break forth immediately into complaints, when God connives
at things, when he suffers us to be oppressed by the wicked, when he
does not immediately succour us; in a word, when he does not without
delay fulfil what he has promised in his word. If, then, it delays,
wait for it. He again repeats the same thing, coming it will come;
that is, however it may be, God, who is not only true, but truth
itself, will accomplish his own promises. The fulfilment, then, of
the promise will take place in due time.
But we must notice the contrariety, If it will delay, it will
come, it will not delay. The two clauses seem to be contrary the one
to the other. But delay, mentioned first, has a reference to our
haste. It is a common proverb, "Even quickness is delay to desire."
We indeed make such haste in all our desires, that the Lord, when he
delays one moment, seems to be too slow. Thus it may come easily to
our mind to expostulate with him on the ground of slowness. God,
then, is said on this account to delay in his promises; and his
promises also as to their accomplishment may be said to be delayed.
But if we have regard to the counsel of God, there is never any
delay; for he knows all the points of time, and in slowness itself
he always hastens, however this may be not comprehended by the
flesh. We now, then, apprehend what the Prophet means.
He is now bidden to write the vision, and to explain it on
tables. Many confine this to the coming of Christ; but I rather
think that the Prophet ascribes the name of vision to the doctrine
or admonition, which he immediately subjoins. It is indeed true,
that the faithful under the law could not have cherished hope in God
without having their eyes and their minds directed to Christ: but it
is one thing to take a passage in a restricted sense as applying to
Christ himself, and another thing to set forth those promises which
refer to the preservation of the Church. As far then as the promises
of God in Christ are yea and amen, no vision could have been given
to the Fathers, which could have raised their minds, and supported
them in the hope of salvation, without Christ having been brought
before them. But the Prophet here intimates generally, that a
command was given to him to supply the hearts of the godly with this
support, that they were, as we shall hereafter more clearly see, to
wait for God. The vision, then, is nothing else than an admonition,
which will be found in the next and the following verses.
He uses two words, to write and to explain; which some pervert
rather than rightly distinguish: for as the Prophets were wont to
write, and also to set forth the summaries or the heads of their
discourses, they think that it was a command to Habakkuk to write,
that he might leave on record to posterity what he had said; and
then to publish what he taught as an edict, that it might be seen by
the people passing by, not only for a day or for a few days. But I
do not think that the Prophet speaks with so much refinement: I
therefore consider that to write and to explain on tables mean the
same thing. And what is added, that he may run who reads it, is to
be understood as I have already explained it; for God intended to
set forth this declaration as memorable and worthy of special
notice. It was not usual with the Prophets to write in long and
large characters; but the Prophet mentions here something peculiar,
because the declaration was worthy of being especially observed.
What is similar to this is said in Isaiah 8: 1, 'Write on at table
with a man's pen.' By a man's pen is to be understood common
writing, such as is comprehended by the rudest and the most
ignorant. To the same purpose is what God bids here his servant
Habakkuk to do. Write, he says how? Not as Prophecies are wont to be
written, for the Prophets set before the people the heads of their
discourses; but write, he says, so that he who runs may read, and
that though he may be inattentive, he may yet see what is written;
for the table itself will plainly show what it contains.
We now see that the Prophet commends, by a peculiar eulogy,
what he immediately subjoins. Hence this passage ought to awaken all
our powers, as God himself testifies that he announces what is
worthy of being remembered: for he speaks not of a common truth; but
his purpose was to reveal something great and unusually excellent;
as he bids it, as I have already said, to be written in large
characters, so that those who run might read it.
And by saying that the vision is yet for a time, he shows, as I
have briefly explained, what great reverence is due to heavenly
truth. For to wish God to conform to our rule is extremely
preposterous and unreasonable: and there is no place for faith, if
we expect God to fulfil immediately what he promises. It is hence
the trial of faith to acquiesce in God's word, when its
accomplishment does in no way appear. As then the Prophet teaches
us, that the vision is yet for a time, he reminds us that we have no
faith, except we are satisfied with God's word alone, and suspend
our desires until the seasonable time comes, that which God himself
has appointed. The vision, then, yet shall be. But we are inclined
to reduce, as it were, to nothing the power of God, except he
accomplishes what he has said: "Yet, yet," says the Prophet, "the
vision shall be;" that is, "Though God does not stretch forth his
hand, still let what he has spoken be sufficient for you: let then
the vision itself be enough for you; let it be deemed worthy of
credit, so that the word of God may on its own account be believed;
and let it not be tried according to the common rule; for men charge
God with falsehood, except he immediately yields to their desires.
Let then the vision itself be counted sufficiently solid and firm,
until the suitable time shall come." And the word "mo'ed" ought to
be noticed; for the Prophet does not speak simply of time, but, as I
have already said, he points out a certain and a preordained time.
When men make an agreement, they on both sides fix the day: but it
would be the highest presumption in us to require that God should
appoint the day according to our will. It belongs, then, to him to
appoint the times, and so to govern all things, that we may approve
of whatever he does.
He afterwards says, And it will speak at the end, and it will
not lie. The same is the import of the expression, it will speak at
the end; that is, men are very perverse, if they wish God to close
his mouth, and if they wish to deny faith to his word, except he
instantly fulfil what he speaks. It will then speak; that is, let
this liberty of speaking be allowed to God. And there is always an
implied contrast between the voice of God and its accomplishment;
for we are to acquiesce in God's word, though he may conceal his
hand: though he may afford no proof of his power, yet the Prophet
commands this honour to be given to his word. The vision, then, will
speak at the end.
He now expresses more clearly what he had before said of the
preordained time; and thus he meets the objections which Satan is
wont to suggest to us: "How long will that time be delayed? Thou
indeed namest it as the preordained time; but when will that day
come?" "The Lord," he says, "will speak at the end;" that is,
"Though the Lord protracts time, and though day after day we seem to
live on vain promises, yet let God speak, that is, let him have this
honour from you, and be ye persuaded that he is true, that he cannot
disappoint you; and in the meantime wait for his power; wait, so
that ye may yet remain quiet, resting on his word, and let all your
thoughts be confined within this stronghold - that it is enough that
God has spoken. The rest we shall defer until to-morrow.
Prayer.
Grant, Almighty God, that as thou sees us labouring under so much
weakness, yea, with our minds so blinded that our faith falters at
the smallest perplexities, and almost fails altogether, - O grant
that by the power of thy Spirit we may be raised up above this
world, and learn more and more to renounce our own counsels, and so
to come to thee, that we may stand fixed in our watch tower, ever
hoping, through thy power, for whatever thou hast promised to us,
though thou shouldst not immediately make it manifest to us that
thou hast faithfully spoken; and may we thus give full proof of our
faith and patience, and proceed in the course of our warfare, until
at length we ascend, above all watch towers, into that blessed rest,
where we shall no more watch with an attentive mind, but see, face
to face, in thine image, whatever can be wished, and whatever is
needful for our perfect happiness, through Christ our Lord. Amen.
(Calvin... on Habakkuk)
Continued in Part 5...
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