V. 1. Here I stand upon my guard, and tread upon the stronghold, and watch, and see what shall be said unto me, and what I shall answer him that reproacheth me.
(1) Here it comes to pass, and rightly so, that I have said above [Cap. 1, § 68] that the prophet does not stand alone for himself in the battle faith against the Babylonian fortune, but must also fence and fight against the unbelief of his people, to whom he preaches, and
comfort and strengthen them. Therefore, before he prophesies against the Babylonians and proclaims their calamity, he must first break with his unbelieving people, so that he will keep them in the sermon and they will listen to him. Just as if a preacher were now preaching about a future or present evil, and the people were beginning to despair and run as if there were no hope left, he would have to be truly bold and praise his ministry,
to admonish them to stand and listen fully to how it should go out and how God would punish such iniquity again and redeem them.
2 Habakkuk must also do this for the sake of those who had to experience the future of the Babylonian tyranny of which he spoke, so that they did not despair, as if all hope was over. For the people had been promised by God that Christ would come and begin a glorious kingdom in Jerusalem; they were now persuaded of this and awaited it. Therefore they also thought that Jerusalem must remain before all the world, and that they also must remain in the land, so that they could not believe Habakkuk's prophecy about the future of the Babylonians. But when they came and learned the prophet's prophecy by deed, they believed it 1) too much, so also that they now also despaired of the future kingdom of Christ, because it did not come while Jerusalem stood and they dwelt in the land. Then these and similar words will have gone in the common clamor: Where are the prophets who promised us Christ? How finely they have deceived us! Yes, believe now whoever wants him to come. How should he come? Jerusalem lies in ashes, and we have been led away to foreign lands. Fie on you prophets, all in a heap! You are nothing but knaves who deceive the land and the people.
So reason does when God fulfills his word in a different way than it had modeled for it. For it always wants to determine God's measure, time and way of keeping his vow, or no longer wants to believe. So God cannot do otherwise than to fulfill his word in a strange way, and much differently than we think. Thus it is that one does not want to believe God at any time. When he prophesies, the present happiness and the fact that we do not yet feel the future misfortune prevent us from believing his prophesy. If he promises grace, then the present misfortune hinders us, and that we do not yet feel the future grace.
1) Jenaer and Erlanger: "des"; Wittenberger: "es". The latter is probably a conjecture for "des", which will be found in the original, brought in by a printing error. Dmn "believe" with the genitive does not occur.
not feel that we believe his promise either.
(4) The prophets first of all had to deal with the timid, unbelieving people. For how could God begin Christ's promised kingdom in a more foolish and strange way, than by letting Jerusalem, where it was supposed to be, be disturbed by godless despisers and his enemies, and by letting his own people be led away? How could they believe that Jerusalem would lie in ashes and at the same time become the most glorious kingdom? Reason had to sink here and despair, and who should remain, he had to hover and hang above all senses and reason, alone in God's word, so that he would see a new Jerusalem, which was still nowhere to be seen, and completely have an invisible Jerusalem for certain, as if it were there, since the visible one lay in the ashes before his eyes. Likewise, you will find a beautiful example of this very thing in Jer. 32, where the prophet marvels at how it is possible for God that Jerusalem should be desolate at the same time, and yet be raised up again so that people can buy and trade in it. Read the same chapter, for it serves here as the right gloss.
5 For so Habakkuk also does here, that he proclaims the destruction, and yet again promises that all the prophecies of Christ shall be fulfilled, against and above all sense and reason. Therefore he now says, "Here I stand on my guard, and tread upon the fortress." He stands like a man of war who steps on a guard to defend himself. But to whom is such waiting and guarding? Against whom does he contend? Against the unbelief and impatience of the people. As if he were to say, "You grumble and are impatient, and make many others also unbelieving, so that they do not believe me or all the prophets, but despair of the promised Christ; so I will not cease, but will prepare myself and stand against you, and now preach all the more, if some will still keep the faith. Therefore I stand as one who stands on the fortress, guard and guard, and fights; so I also guard and fight strongly and steadfastly for the
2) Wittenbergers and Erlangers: thus. Jenaer: als. The Latin: vsluti.
Weak in faith, against you unbelievers and despondents, and so stand that you shall not overthrow me. For I stand "on the stronghold," that is, I have God's word for me, on which I rely and believe; therefore I also speak and preach to others. This, as I have said, is of great need when the people tremble, so that the prophet may stand firm on his word, may stand firm, may not waver or falter, either because of misfortune or because of unbelief, grumbling and blasphemy among the people. For if he who is to guide and keep the word and comfort waver and falter, the banner is lost, and the watchman is dead; but if he stands, some cling to him and look to him.
6 "I look," he says, "what is said to me, and what I should answer him who reproaches me," that is, I wait for the reproaches of the unbelievers and blasphemers, how I should answer the same, who deceive and deter the weak, and reproach me and all the prophets, as if we were liars, because God's word and work go differently than they thought. For if I did not answer them and preach against them, but remained silent and suffered their rebuke, they would turn the people away from God's word completely, so that no one would wait for Christ's future kingdom, but all would despair of it. Therefore I will wait stiffly for my office, and guard whom I can guard.
(7) And here you see that the prophets had every intention of keeping the people in faith in the Christ who was to come, and so they attached themselves to Christ by saying that they believed in him, just as we now attach ourselves to him and believe. For this reason the prophet does not want to suffer reproach and blasphemy, even though we should gladly suffer reproach and blasphemy for God's sake. For where it concerns us, we should suffer it; but where it concerns doctrine, we should answer for it and excuse it, as Christ did in Joh. 8, 18 and (Cap. 18, 19. ff.) before the high priest 1) Annas. For he who leaves doctrine and the word in blasphemy, if he can defend it, helps the weak to be overthrown into unbelief.
1) Wittenberger And Erlanger: Priests.
Therefore it must always be on guard, taught, admonished, punished, preached and driven, for the sake of the elect, but who do not believe that they are let go after two or three admonitions, as St. Paul teaches Titus 3:10.
8 The part: "what will be said to me", may perhaps be understood thus: I will see what God will say to me, because in Hebrew it reads, what will be said in me, so that this part would be understood by God's word, and the other afterwards by the blasphemers' word. But methinks both are to be understood of the blasphemers who speak and reproach in Habakkuk, that is, speak against him and 2) his word, and punish it with lies, as also Zach. 3, 2: "The Lord reproach thee, Satan"; that is, the Lord wanted to persuade thee, to take hold of thee, and to resist thee. Because Habakkuk stands on his guard and stronghold, he already has God's word on which he stands. And because he looks around and sees what is said to him, it is important to note that such looking and seeing is directed at people who speak against him, and therefore he stands and looks, so that he may comfort the weak and uphold them against those who speak against him. And so the word of God follows, which he is to hold up to the weak and to parents, saying:
But the Lord answered and said unto me, Write the vision, and set it forth upon a tablet, that whosoever passeth by may read it.
(9) He introduces the name of the Lord to frighten his wicked and to strengthen the weak, because it is not he himself who says and commands this, but God. Here it is to be noted that because things are always so high and strange in divine matters, that a man must leave all senses and reason behind, and cling to the mere word of God alone; otherwise it is all foolishness and foolishness what God does, 1 Cor. 2:11, 4, so God also uses an outward gesture or sign in addition to the word, just as one puts a seal on a letter to strengthen faith. So Jeremiah had to give a wooden seal.
2) Wittenberger and Erlanger: "and in".
The king of Babylon had to wear a chain on his neck next to the word when he proclaimed the imprisonment of all countries, which the king of Babylon would do, Jer. 28, 10, and Isaiah [Cap. 20, 2.) had to go naked when he proclaimed how Egypt land should be despoiled; item, Jeremiah, Cap. 32:8, had to buy a field from his friend, next to the word, when he proclaimed that Jerusalem was to be rebuilt. And so on in many more places, that also in the New Testament, besides the Gospel, baptism and sacrament are used as outward signs.
(10) Habakkuk also does this by divine command. Besides the word where he proclaims the future of the promised Christ and his kingdom, and that Jerusalem should be built again, he adds the outward sign or gift that he takes a tablet and writes on it with clear, coarse letters the same words as the prophecies of Christ are to be sure and come, unhindered by the king of Babylon, even if he turns Jerusalem into ashes and leads the people away from the land. This tablet was hung in a public place, as in the temple or in the marketplace, so that everyone could see and read it, and thus shut the mouths of those who failed and kept the weak in the faith as much as was possible.
11 This is what he says: "Write the face and write it out on a tablet. What face? Not that Habakkuk saw, but of all the prophets who prophesied of Christ. For in Hebrew the prophecies are called visions, and the prophets are called seers or showers, as the text clearly indicates in 1 Sam. 9, 9. 1). So Gabriel also speaks, Dan. 9, 23, that the vision and prophecy will be fulfilled. As if to say, "All the prophets' visions and prophecies go to Christ; therefore, when he comes, the vision will be fulfilled. From this it is clear that among the common people all prophecies about Christ were called visions by a common name. So much is said that Habakkuk says here, "Take a tablet and write on it the vision," that is, write on it a scripture of
1) Wrong in all editions: 1 Reg. 5.
of the prophecy concerning Christ, what is to be thought of the same, because the Jews are so hesitant and think that it is completely over. For Habakkuk did not write the vision, that is, all the prophecies of all the prophets who spoke about Christ, may be written on it; otherwise it would have had to be a large tablet, especially because he should write it so roughly that [it] could be read by someone in the course, but that he "writes the vision", that something is written, what is to be held of it, namely the words that will follow. And that he should strike it out or lay it out is nothing else, but that he should write it clearly, plainly and coarsely, and so coarsely and plainly that one does not have to stand before it and look, and count the letters and read them together, as is done in small or briefly recessed writing, but that [they] are quite large letters, that one can certainly see and read it, as in a glance, and grasp everything immediately in the run; yet not very run, but that he may nevertheless know the letters in the run. For one would run so much that he could not read them if they were letters like the pillars in the church.
(12) The prophet's purpose is that it may be seen and read with certainty. This is what he means by the word "and strike it out," that is, make it clear, coarse, distinct, and knowable enough. This is to indicate that just as this tablet is read and seen clearly, plainly and distinctly, as it is known even to one who passes by, so it should also be certain that Christ will come, as the visions and words of the prophets speak of him, so that they will not be too frightened by the destruction of Jerusalem and their imprisonment, which they suffer from the king of Babylon.
V. 3. 4. Namely: The vision will come in its time, and will finally act freely, and will not remain outside. But if it delays, wait; it will surely come, and will not last long. But whoever strives against it, his soul will not succeed. For the righteous lives by faith.
2) Wittenberg and Erlangen "also" instead of: but. But our reading (even in the Erlangen edition) is confirmed by the translation preceding the interpretation.
(13) This is the text that was written roughly and clearly on the tablet. For this is what he was to write of the vision. And we see that [it] is fine words of comfort and promises for the weak, of the future fulfillment of all prophecies in Christ. So now the faith in Christ, who was to come, is kept, and it is guarded that one does not punish God in his prophets, as if his promise were false. For although Jerusalem was destroyed and the people were led away, the Jewish kingdom remained written in the Word of God, and there were prophets who endured and admonished the people to suffer such punishment for a certain time. This has not happened to the Jews now, in the last destruction of Jerusalem by the Romans, when they were also driven away; but there is no prophet to comfort them and keep them from suffering such punishment until a certain time. Neither is their kingdom set in the word, but all things are forsaken, both of prophecies and royal persons; which was not done in the Babylonian disturbance.
14 Therefore he says: The prophecies or visions of the future Christ and his kingdom are not over, although we are now disturbed for a time, but stand and still hold fast, as the prophets have spoken of it. But it has its appointed time, which no one knows, and is commanded by God. And when she now comes in her time, "she will act freely" and not lack or lie. For in the Hebrew it reads thus: "She will act freely and not lie," which I have translated: "She will not remain outside." Because that's what he wants, since he says they shall not lie or be lacking. And the "act freely" he does not mean differently, for as the 12th Psalm, v. 6, also uses the same word, saying, "I will establish a salvation, which shall act freely within." All of which is said: The prophecies of Christ, when they are now fulfilled, will go forth freely and break forth, which now lies hidden, so that they will be preached and spoken of in all the world, so that no one can hinder them, even if the gates of hell oppose them. For this is the nature of this Hebrew word "to act freely," that it means to freely, manifestly break out of the gates of hell.
They lead with speeches, and confidently and boldly speak of one thing, not regarded by anyone, as Lucas writes of Paul, Apollo and others, that they acted joyfully, and spoke freely of Christ. 28, 31. 18, 26.].
(15) Then Habakkuk exhorted the weak who had difficulty believing this promise. Yes, they would say, I hear it well, it shall come in its time; but when will the time come? It is getting long, we are always being teased, and told, as Isaiah Cap. 28:13, "Wait and see, wait and see; here a little, and then a little; here one is called, there one is called, but once"; when will it be? I can see that if we hear and wait a lot, we will perish at last and become distraught. To such and such words, of which all prophets must hear much from the unbelievers or weak believers, Habakkuk now answers and says: "Well, if it delays a little, then wait, it will certainly come, and will not delay or take long.
. (16) Further, over such a promise and exhortation he also gives counsel, that he may seek all ways to establish and maintain them in the faith. For no more ways can be found to strengthen the faith than the three things written on this tablet, which are promise, exhortation, and exhortation. If these do not help, nothing can help. But the forewarning is the last, according to good order, and the promise the first. For when one promises good things, and beseeches and exhorts, one must let go those who do not want to stay, and give the exhortation last; as one says to the disobedient: Go thy way, thou shalt prosper. And this is a right, godly, natural way of teaching. For these three things Christ and the apostles also hold, as did Moses and all the prophets.
17) The words of persecution are these: "But whoever strives against it, his soul will not succeed. The Hebrew word Uphla, which in Latin they call contentio et pertinacia, we call reluctance, as the stubborn go against God's word, and do not let them be told badly, which St. Paul calls Rom. 2, 8, "quarrelsome", as he says: "Those who are quarrelsome and disobey the word of God".
not to the truth, but obey unrighteousness" etc. With which words he shows us the very ones that Habakkuk means here with the word Uphla. They always find something that they speak against God's word, so that they do not have to believe. A peevish people that neither asks for promises, nor admonitions, nor prophecies.
(18) Now whatever they gain by it, Habakkuk is not silent, saying, "Nothing will succeed for his soul." So also Isaiah [Cap. 7, 9.] drieth unto them, "If ye believe not, ye cannot abide." And Moses speaks in many places that they shall have no happiness where they would not be obedient to God. As then also happened, and always happens. And Christ Himself says [Marc. 16, 16.], "He that believeth not is damned." For how can it be well with him who contends against God, and does not consider God faithful and true? He condemns God, so God condemns him again. And even if he is well for a short time, it is only his great pity and worse condemnation.
(19) Finally, Habakkuk inscribed this scripture on the tablet with a master saying: "For the righteous lives by faith. That is, if someone is to be righteous and live, he must believe God's promise, then nothing else will come of it; again, the wicked dies of his unbelief. So also here, if you want to remain and be preserved, you must believe this scripture on the tablet, that Christ will come with his kingdom, and not be deceived that outwardly the thing looks much different to you, because you will be disturbed. For this is the nature of the divine word, that it holds things up higher and more senselessly than all sense and reason comprehend, and all experience feel. You see and feel the disturbance of your kingdom, therefore you must pass over your feelings by faith, and be sure, even in the midst of the disturbance, that your kingdom will come and be gloriously established.
(20) Here we see how the prophets have preached and urged faith in Christ, as we do in the New Testament, and that Habakkuk is so bold as to condemn all other works and ascribe life to faith alone. For he saith aridly, Let the unbeliever not prosper. Let him now pray and be put to death.
If a believer does not work or labor, his works are already condemned to be worthless and false, and shall not help him, and the believer shall live without the works of his faith.
21 St. Paul uses this saying Rom. 1, 17, and quite well. For it is a common saying of all God's words that one must believe them to be spoken at the beginning, middle or end of the world; as the epistle to the Hebrews Cap. 11, 4. ff. counts many examples of faith from the beginning of the world, and yet also applies this saying to all of them at the same time. Habakkuk instructs him to believe the writing on the tablet: Paul [Gal. 2, 16.] instructs him to believe the gospel. Genesis 15:6, in other words, says the same thing, when it says: "Abraham believed God, and it was counted to him for righteousness." What else can be said, because Abraham lived by his faith as a righteous man?
(22) I say this for the sake of the Jewish objection, which some are industrious, want to be wise, and judge Paul as if he had introduced Habakkuk unjustly and by the hair by force, because Habakkuk speaks of his tablet and not of the gospel, although this tablet also speaks of the gospel, but of the future, but Paul does not speak of the tablet, but of the present gospel. But there is still one gospel, which was future and is now to come, just as there is one Christ, yesterday, today and forever, Hebr. 13:8, without him being proclaimed in a different way before and after his future. But there is nothing in this; it is nevertheless one faith and one spirit that believeth on him.
23 But this is even cleverer thing, because they drool. St. Paul has not interpreted Habakkuk correctly. For they pretend that Habakkuk does not speak of faith but of truth, because he says: The righteous lives by his emunah. But emuna means truth. Now truth and faith are not one thing. Here I answer: It is true, in Hebrew the two words Emeth and Emuna are very similar, both come also from one trunk, which is called Amen. Therefore, because Emeth means truth, Emuna should also be called truth, as the Greek and Latin Bible interprets it from the Hebrew. But it is not
right, Paul has interpreted it differently and right, Emuna faith. For let it be said that emunah in Hebrew also means truth (which they will not prove), so the common usage of the Scriptures compels everywhere that emunah means truth, as a pious man is true and faithful, and keeps what he speaks. But emunah is the name of the truth that a man has in his heart, and is connected with the other man's truth and truth. Therefore emunim are called those who trust and believe, or rely and cling to another's truth, Ps. 31:24: "The Lord keepeth the emunim," that is, those who trust and believe him. Now I let it happen.
Whoever wants to be so quarrelsome that he attaches the mind in his heart to another than the faithful and true, and relies on him, call it truth or whatever he wants; Paul and we do not know how to call such courage anything else but faith, and those who have such courage are believers. For by this they also become truthful, that is, righteous, faithful, devout people. So God is called in the Scriptures: Deus Emeth, as Ps. 31, 6. 1) about Deus Emuna, as 5 Mos. 32, 4. For it is both His, both His truth and our faith. But enough of that.
1) In all editions: Ps. 30.