Habakkuk 2:4
Verse
Context
The LORD Answers Again
3For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay. 4Look at the proud one; his soul is not upright — but the righteous will live by faith — 5and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own.
Sermons
David Wilkerson
David Pawson
Art Katz
Francis Schaeffer
David Platt
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Behold, his soul which is lifted up - He that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live - he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess. Indeed, the just - the true Christians, who believed in Jesus Christ's words relative to the destruction of Jerusalem, when they found the Romans coming against it, left the city, and escaped to Pella in Coelesyria, and did live - their lives were saved: while the unbelieving Jews, to a man, either perished or were made slaves. One good sense is, He that believes the promises of God, and has found life through believing, shall live by his faith.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With these verses the prophecy itself commences; namely, with a statement of the fundamental thought, that the presumptuous and proud will not continue, but the just alone will live. Hab 2:4. "Behold, puffed up, his soul is not straight within him: but the just, through his faith will he live. Hab 2:5. And moreover, the wine is treacherous: a boasting man, he continues not; he who has opened his soul as wide as hell, and is like death, and is not satisfied, and gathered all nations to himself, and collected all peoples to himself." These verses, although they contain the fundamental thought, or so to speak the heading of the following announcement of the judgment upon the Chaldaeans, are nevertheless not to be regarded as the sum and substance of what the prophet was to write upon the tables. For they do indeed give one characteristic of two classes of men, with a brief intimation of the fate of both, but they contain no formally rounded thought, which could constitute the motto of the whole; on the contrary, the description of the insatiable greediness of the Chaldaean is attached in Hab 2:5 to the picture of the haughty sinner, that the two cannot be separated. This picture is given in a subjective clause, which is only completed by the filling up in Hab 2:6. The sentence pronounced upon the Chaldaean in Hab 2:4, Hab 2:5, simply forms the preparatory introduction to the real answer to the prophet's leading question. The subject is not mentioned in Hab 2:4, but may be inferred from the prophet's question in Hab 1:12-17. The Chaldaean is meant. His soul is puffed up. עפּלה, perf. pual of עפל, of which the hiphil only occurs in Num 14:44, and that as synonymous with הזיד in Deu 1:43. From this, as well as from the noun עפל, a hill or swelling, we get the meaning, to be swollen up, puffed up, proud; and in the hiphil, to act haughtily or presumptuously. The thought is explained and strengthened by לא ישׁרה, "his soul is not straight." ישׁר, to be straight, without turning and trickery, i.e., to be upright. בּו does not belong to נפשׁו (his soul in him, equivalent to his inmost soul), but to the verbs of the sentence. The early translators and commentators have taken this hemistich differently. They divide it into protasis and apodosis, and take עפּלה either as the predicate or as the subject. Luther also takes it in the latter sense: "He who is stiff-necked will have no rest in his soul." Burk renders it still more faithfully: ecce quae effert se, non recta est anima ejus in eo. In either case we must supply נפשׁ אשׁר after עפּלה. But such an ellipsis as this, in which not only the relative word, but also the noun supporting the relative clause, would be omitted, is unparalleled and inadmissible, if only because of the tautology which would arise from supplying nephesh. This also applies to the hypothetical view of הנּה עפּלה, upon which the Septuagint rendering, ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ψυχή μου ἐν αὐτῶ, is founded. Even with this view nephesh could not be omitted as the subject of the protasis, and בּו would have no noun to which to refer. This rendering is altogether nothing more than a conjecture, עפל being confounded with עלף, and נפשׁו altered into נפשׁי. Nor is it proved to be correct, by the fact that the author of the Epistle to the Hebrews (Heb 10:38) makes use of the words of our verse, according to this rendering, to support his admonition is to stedfastness. For he does not introduce the verse as a quotation to prove his words, but simply clothes his own thoughts in these words of the Bible which floated before his mind, and in so doing transposes the two hemistichs, and thereby gives the words a meaning quite in accordance with the Scriptures, which can hardly be obtained from the Alexandrian version, since we have there to take the subject to ὑποστείληται from the preceding ἐρχόμενος, which gives no sense, whereas by transposing the clauses a very suitable subject can be supplied from ὁ δίκαιος. The following clause, וצדּיק וגו, is attached adversatively, and in form is subordinate to the sentence in the first hemistich in this sense, "whilst, on the contrary, the righteous lives through his faith," notwithstanding the fact that it contains a very important thought, which intimates indirectly that pride and want of uprightness will bring destruction upon the Chaldaean. בּאמוּנתו belongs to יחיה, not to צדּיק. The tiphchah under the word does not show that it belongs to tsaddı̄q, but simply that it has the leading tone of the sentence, because it is placed with emphasis before the verb (Delitzsch). אמוּנה does not denote "an honourable character, or fidelity to conviction" (Hitzig), but (from 'âman, to be firm, to last) firmness (Exo 17:12); then, as an attribute of God, trustworthiness, unchangeable fidelity in the fulfilment of His promises (Deu 32:4; Psa 33:4; Psa 89:34); and, as a personal attribute of man, fidelity in word and deed (Jer 7:28; Jer 9:2; Psa 37:3); and, in his relation to God, firm attachment to God, an undisturbed confidence in the divine promises of grace, firma fiducia and fides, so that in 'ĕmūnâh the primary meanings of ne'ĕmân and he'ĕmı̄n are combined. This is also apparent from the fact that Abraham is called ne'ĕmân in Neh 9:8, with reference to the fact that it is affirmed of him in Gen 15:6 that האמין בּיהוה, "he trusted, or believed, the Lord;" and still more indisputably from the passage before us, since it is impossible to mistake the reference in צדּיק בּאמוּנתו יחיה to Gen 15:6, "he believed (he'ĕmı̄n) in Jehovah, and He reckoned it to him litsedâqâh." It is also indisputably evident from the context that our passage treats of the relation between man and God, since the words themselves speak of a waiting (chikkâh) for the fulfilment of a promising oracle, which is to be preceded by a period of severe suffering. "What is more natural than that life or deliverance from destruction should be promised to that faith which adheres faithfully to God, holds fast by the word of promise, and confidently waits for its fulfilment in the midst of tribulation? It is not the sincerity, trustworthiness, or integrity of the righteous man, regarded as being virtues in themselves, which are in danger of being shaken and giving way in such times of tribulation, but, as we may see in the case of the prophet himself, his faith. To this, therefore, there is appended the great promise expressed in the one word יחיה" (Delitzsch). And in addition to this, 'ĕmūnâh is opposed to the pride of the Chaldaean, to his exaltation of himself above God; and for that very reason it cannot denote integrity in itself, but simply some quality which has for its leading feature humble submission to God, that is to say, faith, or firm reliance upon God. The Jewish expositors, therefore, have unanimously retained this meaning here, and the lxx have rendered the word quite correctly πίστις, although by changing the suffix, and giving ἐκ πίστεώς μου instead of αὐτοῦ (or more properly ἑαυτοῦ: Aquila and the other Greek versions), they have missed, or rather perverted, the sense. The deep meaning of these words has been first fully brought out by the Apostle Paul (Rom 1:17; Gal 3:11 : see also Heb 10:38), who omits the erroneous μου of the lxx, and makes the declaration ὁ δίκαιος ἐκ πίστεως ζήσεται the basis of the New Testament doctrine of justification by faith. Hab 2:5 Hab 2:5 is closely connected with Hab 2:4, not only developing still further the thought which is there expressed, but applying it to the Chaldaean. אף כּי does not mean "really if" (Hitzig and others), even in Job 9:14; Job 35:14; Eze 15:5, or Sa1 21:6 (see Delitzsch on Job 35:14), but always means "still further," or "yea also, that;" and different applications are given to it, so that, when used as an emphatic assurance, it signifies "to say nothing of the fact that," or when it gives emphasis to the thing itself, "all the more because," and in negative sentences "how much less" (e.g., Kg1 8:27). In the present instance it adds a new and important feature to what is stated in Hab 2:4, "And add to this that wine is treacherous;" i.e., to those who are addicted to it, it does not bring strength and life, but leads to the way to ruin (for the thought itself, see Pro 23:31-32). The application to the Chaldaean is evident from the context. The fact that the Babylonians were very much addicted to wine is attested by ancient writers. Curtius, for example (Hab 2:1), says, "Babylonii maxime in vinum et quae ebrietatem sequuntur effusi sunt;" and it is well known from Daniel 5 that Babylon was conquered while Belshazzar and the great men of his kingdom were feasting at a riotous banquet. The following words גּבר יהיר are not the object to בּוגד, but form a fresh sentence, parallel to the preceding one: a boasting man, he continueth not. ולא introduces the apodosis to גבר יהיר, which is written absolutely. יהיר only occurs again in Pro 21:24, and is used there as a parallel to זד: ἀλαζών (lxx), swaggering, boasting. The allusion to the Chaldaean is evident from the relative clause which follows, and which Delitzsch very properly calls an individualizing exegesis to גבר יהיר. But looking to what follows, this sentence forms a protasis to Hab 2:6, being written first in an absolute form, "He, the widely opened one, etc., upon him will all take up," etc. Hirchı̄bh naphshō, to widen his soul, i.e., his desire, parallel to pâ‛ar peh, to open the mouth (Isa 5:14), is a figure used to denote insatiable desire. כּשׁאול, like Hades, which swallows up every living thing (see Pro 27:20; Pro 30:15-16). The comparison to death has the same meaning. ולא ישׂבּע does not refer to מות, but to the Chaldaean, who grasps to himself in an insatiable manner, as in Hab 1:6-7, and Hab 1:15-17. The imperff. consecc. express the continued gathering up of the nations, which springs out of his insatiable desire.
Jamieson-Fausset-Brown Bible Commentary
his soul which is lifted up--the Chaldean's [MAURER]. The unbelieving Jew's [HENDERSON]. is not upright in him--that is, is not accounted upright in God's sight; in antithesis to "shall live." So Heb 10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him." the just shall live by his faith--the Jewish nation, as opposed to the unbelieving Chaldean (compare Hab 2:5, &c.; Hab 1:6, &c.; Hab 1:13) [MAURER]. HENDERSON'S view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Rom 1:17; Gal 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as Heb 10:38 expresses it. The sense, in MAURER'S view, which accords better with the context (Hab 2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (Hab 1:11, Hab 1:16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (Heb 10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce BENGEL to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.
John Gill Bible Commentary
Behold, his soul which is lifted up is not upright in him,.... This and the following clause describe two sorts of persons differently affected to the Messiah, and the promise of his coming. Here it points at such as were "incredulous", as the Vulgate Latin version renders it; that disbelieved his coming, and mocked and scoffed at the promise of it; as well as those that did not believe in him when he came, though he had all the characteristics of the Messiah; and damnation was the certain consequence of their unbelief. The proud and haughty Scribes and Pharisees are here plainly described, whose minds were elated with themselves; whose hearts were like bubbles, blown up, full of wind; whose souls swelled with pride and vanity, and a high conceit of themselves; of their merit and worth; of their holiness and works of righteousness; and treated those they thought below them in these things with the utmost disdain and contempt; and trusted in themselves, and to their own righteousness, to the great neglect of the true Messiah and his righteousness (g). The word for "lifted up" has in it the signification of a hill, mountain, fortress, or tower; see Isa 32:14 as Aben Ezra observes. So R. Moses Kimchi interprets the passage, "he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.'' Ophel was part of the hill of Zion, on which the temple was built; and Cocceius thinks there is a reference in the words to Mount Moriah, on which the temple stood: and in this sense the words aptly agree with the pharisaical Jews, who boasted of their temple, and gloried in it, and trusted in the service and sacrifices of it; and betook themselves to the observance of rites and ceremonies, and the traditions of their elders, and to their moral works of righteousness, for their justification and salvation, as their tower of safety, and place of defence; neglecting the Messiah, the Rock of salvation, the Rock of Israel, the munition of rocks, the strong hold and tower, where only safety and salvation are. The apostle, following the Greek version, renders the word in Heb 10:38, "if any man draw back", &c. and De Dieu (h) observes, that the word in the Arabic language signifies to neglect or withdraw the mind from a person or thing; and may be fitly applied to the same persons who neglected Christ, and the great salvation by him; hid their faces from him; would not look at him, nor converse with him, nor attend his ministry, nor suffer others to do it; they withdrew from his apostles and ministers, and the Christian churches, and persecuted them both in Judea and in the Gentile world; and many of the Jews that did make a profession, and joined themselves to Christian churches, after a time separated from them; being sensual, and not having the Spirit, went out from among them, not being truly of them, and forsook the assembling of themselves together with them; and to these the apostle applies the words in the aforementioned place. Now of every such person it may be said, "his soul is not upright in him"; either "in himself", as the Vulgate Latin version, and so Kimchi; he is not a just man, not truly upright and righteous, though he may think he is, and may be thought so by others; yet he is not in the sight of God; his heart is not sincere; he has not the truth of grace in him; a right spirit is not created and renewed in him; he never was convinced by the Spirit of God of sin and righteousness, or he would not be thus elated with himself: his soul is not upright towards God; he seeks himself, and his own applause, in all he does, and not the honour and glory of God, and the magnifying of his grace and goodness; he has no right notions of the righteousness of God, and of his holy law; nor of Christ, his person, and offices; nor indeed of himself. Or "his soul is not right in him" (i); that is, in Christ, who was to come, nor when he was come; that is, he is not rightly, sincerely, and heartily affected to him; he has no true knowledge of him, real desire unto him, hearty affection for him, or faith in him, or regard unto him, his Gospel and his ordinances; all which was most clearly true of the carnal Jews, and is of all self-righteous persons. The apostle, in Heb 10:38 seems to understand it of the soul of God, that that, or he, was not affected to, and pleased with, persons of such a character and complexion; see Luk 14:11. But the just shall live by faith; the "just" man is the reverse of the former; he is one that believed in the coming of Christ, and believed in him when come; who has no overweening opinion of himself, and of his own righteousness; nor does he trust in it for his justification before God, and acceptance with him; but in the righteousness of Christ imputed to him, from whence he is denominated a just man: and such an one "shall live", not merely a corporeal life, for righteous men die as well as others; nor an eternal life, though such shall live this life, and have it now in some sense, for this life is enjoyed not by faith, but by sight; but a spiritual life, begun in regeneration, and maintained by the Spirit and grace of God; such live a life of justification on Christ, of sanctification from him, and of communion with him; they live cheerfully, comfortably, and delightfully, a life of peace, joy, and comfort; which is greatly the sense of the word here, as in Psa 22:26 and this is "by his faith"; his own faith, and not another's; which though for its kind is the same in all, alike precious faith, yet as to its actings is peculiar to one, and is not another's: or by the faith of God; that is, by that faith which is the gift of God, and of his operation, and has him for its object; such live by faith upon a promising God, and so live comfortably: or by the faith of Christ, promised to come in the preceding verse Hab 2:3; by that faith, of which he is the object, author, and finisher: just men live not upon their faith, but by it on Christ, as crucified for them, as the bread of life, and as the Lord their righteousness; and so have joy and peace in believing. There is a different accentuation of this clause. Some put the stop after "just", and read the words, "the just, by his faith shall live"; that is, he who is a just man, in an evangelical sense, he shall live by his faith, in the sense before explained; not that he is a just man that lives righteously and unblamably before men; but who lives a life of faith on Christ, and whose hope of eternal life is not founded upon his holy life and conversation, but upon the righteousness of Christ, which he by faith lives upon; for neither eternal life, nor the hope of it, are to be ascribed to faith in itself, but to the object of it. But the most correct Hebrew copies unite, by the accent "merca", the words "by his faith", to the "just man"; and so they are to be read, "the just by his faith, he shall live"; that is, the man who is just, not by the works of the law, but by faith in the righteousness of Christ, or through the righteousness of Christ received by faith; for it is not faith itself, or the act of believing, that is a man's justifying righteousness, or is imputed to him for righteousness, or denominates him righteous, but the righteousness of Christ he lays hold on by faith; and such a man shall live both spiritually and eternally. And this manner of accenting the words is approved of by Wasmuth (k), and by Reinbeck (l). Burkius, a late annotator thinks, it might be safest to repeat the word that is controverted, and read it thus, "the just in" or "by his faith": "in" or "by his faith he shall live"; which takes in both senses, and either of which rightly explained may be admitted. Junius, with whom Van Till agrees, is of opinion that respect is had to the example of Abraham, of whom we read Gen 15:6 and "he believed in the Lord", and "he counted it to him for righteousness"; not his faith, but the object of it, or what he believed, the promised seed. And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Gen 15:6, say they (m), "this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".'' And they have also a saying (n), that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"; which is true, if rightly understood; for the righteousness of Christ, the just man becomes so by, and which by faith he lives upon, is answerable to the whole law. The apostle produces this passage three times to prove that the righteousness of Christ revealed in the Gospel is to faith; that no man is justified by the law in the sight of God; that the just man shall live, and not die; shall not draw back to perdition, but believe to the saving of the soul, Rom 1:17 which shows that it belongs to Gospel times and things. The Targum of the whole is, "behold, the wicked say all these things "shall not be", but the righteous shall remain in their truth.'' Kimchi interprets the former part of Nebuchadnezzar and Belshazzar his son; and the latter part of the Israelites carried into captivity with Zedekiah; but very wrongly. (g) So Kimchi and Ben Melech observe the word has the signification of haughtiness of heart, and of pride; and Jarchi of impudence; and the Arabic word "muthaphilin", in Schindler, is rendered "despisers". (h) So according to Castel is "neglixit", Act. vi. 1. "substraxit se", Judg. xx. 36. and so it is used in the Alcoran, Surat. Joseph. ver. 13. and in the Arabic version of Psal. xxviii. 1. Matt. xxiii. 23. Heb. xii. 5. (i) "non recta (est) anima ejus in eo", Montanus, Calvin, Drusius, Burkius. (k) Vindiciae Hebr. par. 2. c. p. 322. (l) De Accent. Hebr. p. 488, 489. So Boston. Tract. Stigmologic. p. 33, 34. (m) Shemot Rabba, sect. 23. fol. 107. 3. (n) T. Bab. Maccot, fol. 24. 1.
Tyndale Open Study Notes
2:4 God is aware of the self-centeredness of the proud. Their crooked lives demonstrate their unrighteousness; they refuse God’s instruction and gratify their own desires (Prov 12:15; 21:8, 29; 29:27). In contrast, the righteous enjoy proper judicial standing before God. They make God’s righteous standards their own and reproduce them in their lives. • faithfulness: Hebrew ’emunah. In Genesis, the same Hebrew root (’mn) describes Abram’s trust in God (Gen 15:6). God transforms the hearts of those who trust him so they can faithfully follow God’s holy standards. See also Rom 1:16-17; Gal 3:11; Heb 10:37-39.
Habakkuk 2:4
The LORD Answers Again
3For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay. 4Look at the proud one; his soul is not upright — but the righteous will live by faith — 5and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own.
- Scripture
- Sermons
- Commentary
That Dreadful Day No One Wants to Talk About
By David Wilkerson9.3K44:47HAB 2:4MAT 6:332PE 3:92PE 3:142PE 3:18In this sermon, the preacher highlights the current state of the world, emphasizing the vast disparities and suffering that exist. He challenges the notion that God wants believers to be rich and live in luxury, instead urging them to focus on holy conduct and godliness. The preacher emphasizes the need for the church to wake up from its spiritual slumber and conform to the image of Christ. He draws inspiration from the book of Habakkuk, reminding believers that they must live by faith in order to survive and overcome the challenges of the world.
Habakkuk
By David Pawson5.7K50:22PropheticHAB 1:13HAB 2:4HAB 2:14MAT 6:33In this sermon, the speaker encourages the audience to broaden their perspective beyond their own country and see what God is doing globally. He shares a personal testimony of taking church members to Israel and how it opened their eyes to a bigger view of God's work. The speaker also discusses the story of Habakkuk, who complained to God about injustice and violence but persisted in prayer. The sermon emphasizes the importance of understanding the context of biblical texts and encourages the audience to delve into the book of Habakkuk for a deeper understanding of its message.
(Fury of Fire) 02 - a Fury of Fire & the Vengeance of God
By Milton Green3.7K56:56VengeanceJER 2:19HAB 2:4HEB 10:261PE 2:11In this sermon, the preacher emphasizes the importance of following the Word of God rather than the traditions of men. He encourages the listeners to examine their beliefs and teachings in light of the scriptures, even if it conflicts with their previous understanding. The preacher also discusses the concept of the field in Matthew 13, explaining that it represents the world and not just the church. He highlights the presence of both the sons of the kingdom and the sons of the devil in the world, and emphasizes the ultimate judgment and separation that will occur at the end of the age.
The Tent of Shem
By Art Katz3.2K1:00:42Tent of ShemGEN 9:1DEU 32:8HAB 2:4MAT 6:33ROM 1:17GAL 3:11HEB 11:6In this sermon, the speaker reflects on a radical message he gave as a young believer at a Full Gospel Businessmen's Conference. Despite facing backlash and criticism, the message brought about a significant change and impact on the attendees. The speaker emphasizes that God's ultimate strategy for the nations, as mentioned in Genesis 9, will face opposition from the powers of death and hell. He also mentions a prophet in Habakkuk who corrected him for missing the mind of the Lord and causing damage to the body of Christ. The speaker acknowledges the importance of seeking the Lord through fasting and prayer in delivering messages and standing firm in the face of opposition.
Practical Christian Living
By Francis Schaeffer3.0K57:43Practical ChristianityHAB 2:4MAT 6:33JHN 14:18ROM 1:16ROM 7:4REV 7:14In this sermon, the speaker emphasizes the importance of recognizing God as a judge. He contrasts the sweet and loving nature of a mother with the seriousness and impartiality of a judge. The speaker argues that without the concept of judgment, true morality becomes impossible and the universe becomes a relativistic social construct. He concludes by emphasizing the need for practical Christian living based on the understanding of who God is and our identity as image bearers of God.
Questioning God
By David Platt3.0K43:25HAB 1:2HAB 2:4HAB 2:14HAB 3:2HAB 3:17
This sermon delves into the book of Habakkuk, where the prophet wrestles with God over injustice, evil, and suffering. Habakkuk questions God's actions amidst the impending Babylonian invasion, highlighting the struggle of faith and deep praise that emerges. The sermon emphasizes God's use of painful experiences for His sovereign purposes, urging listeners to trust in God's timing and live by faith. It concludes with Habakkuk's profound declaration of finding joy and strength in God despite dire circumstances, pointing to the eternal victory found in Christ's suffering and resurrection.
The Danger of Doubting
By C.H. Spurgeon2.5K51:55GEN 7:11NEH 8:10PSA 52:1PSA 119:176ISA 55:8EZK 18:24HAB 2:4In this sermon, the speaker addresses the doubts and fears that can arise in times of trouble. He encourages the audience to trust in God's purposes and not to doubt His faithfulness. The speaker emphasizes the importance of patiently waiting and hoping, even when we cannot see the outcome. He reminds the audience of God's past faithfulness and urges them to be just to God and not to doubt His promises. The sermon also highlights the danger of doubting God and turning away from Him, using the example of David's sin as a cautionary tale.
Total Dependence Upon God
By Zac Poonen2.2K58:39HAB 2:4MRK 9:24JHN 15:52CO 12:92CO 13:3PHP 1:91TI 1:191JN 2:27
This sermon emphasizes the importance of total dependence on God, highlighting the need for discernment, humility, and faith. It discusses the dangers of relying on human wisdom, the significance of discerning spirits, and the power that comes through weakness and reliance on God's strength. The speaker uses biblical examples like Abraham, Paul's thorn in the flesh, and Jesus' crucifixion to illustrate the concept of living by faith and total dependence on God.
The Victory of Faith
By Chuck Smith2.1K38:37VictoryEXO 12:21HAB 1:2HAB 2:4HAB 3:17MAT 17:20HEB 11:1JAS 1:2In this sermon, the speaker discusses the challenges and injustices faced in a society filled with gang warfare and corruption in the legal system. The speaker shares a personal experience of being falsely sued for slander and emphasizes the importance of including God in our reasoning and understanding of difficult situations. The sermon highlights the need for faith and trust in God's plan, even when we don't understand it. The speaker encourages listeners to commit their ways to the Lord and trust in His perfect will, reminding them that God is in control and will work things out for His glory and their good.
The Call of God - the Glory of Jesus
By Zac Poonen2.0K55:42JesusHAB 2:4MAT 6:33JHN 4:1ROM 1:17GAL 3:11HEB 10:381JN 5:4In this sermon, the preacher emphasizes the importance of living by faith and surrendering everything to God. He references the Bible verse in 1 John 5 that states faith is the victory that overcomes the world. The preacher also highlights the need to surrender our ambitions, plans, and desires to God's will for our lives. He encourages listeners to live a life of security in God, rather than relying on worldly notions of security. The sermon concludes with a prayer for faith, assurance, and acceptance of God's call.
By Faith
By Aaron Hurst1.9K1:15:08FaithHAB 2:4MAT 6:33ROM 1:16GAL 3:1In this sermon, the preacher emphasizes the importance of faith in the Christian life. He draws inspiration from Hebrews 11, which lists the great acts of faith performed by biblical figures. The preacher encourages the congregation to lay aside any burdens and sins that hinder their faith and to run the race of life with patience. He concludes by urging them to look to Jesus as the ultimate example of faith. The sermon highlights the need for revival and the desire for God to work in the present day as He has done in the past.
(Galatians) Redeemed From the Curse of the Law
By Brian Brodersen1.6K49:24HAB 2:4ROM 3:20GAL 3:10EPH 2:8In this sermon, the speaker reflects on the humanity and suffering of Jesus Christ as portrayed in the movie "The Passion". He emphasizes the powerful impact of Jesus becoming a man and undergoing physical and emotional suffering. The speaker also highlights the incomprehensible spiritual suffering that Jesus endured, taking upon himself the sins of the world. The sermon addresses the misconception that the speaker is dismissing the law, clarifying that the law is holy, just, and good, but it becomes a challenge for individuals who are sold under sin. The speaker concludes by emphasizing the importance of trusting in Jesus and His grace, as He has redeemed believers from the curse of the law.
Studies in Romans-01
By William MacDonald1.6K45:56StudiesHAB 2:4ROM 1:1In this sermon, Paul wastes no time in emphasizing the importance of the gospel, mentioning it four times in the first sixteen verses. He then proceeds to explain six important facts about the gospel. Firstly, he states that the gospel is from God and was promised by the prophetic scriptures. Secondly, he highlights that the content of the gospel is centered around God's Son, Jesus Christ. Thirdly, Paul emphasizes that the gospel is not based on works, but rather on faith. He also mentions the divine decree that the just shall live by faith. Lastly, Paul introduces the main questions that will be addressed in the letter, including the subject of the letter, the need for the gospel, and how Christians should live in light of the gospel.
The Blessing of the Spirit
By Zac Poonen1.5K58:51BlessingGEN 12:1HAB 2:4MAT 6:33JHN 15:5GAL 3:10GAL 3:13In this sermon, the speaker emphasizes the importance of relying on God's help and acknowledging our own limitations. He shares personal experiences of feeling desperate and helpless when preaching, and how he depends on the Holy Spirit for guidance. The speaker encourages the audience to depend on the Holy Spirit in all aspects of life, not just preaching, and promises that God will bless them and make them a blessing to others. He contrasts the old covenant of "thou shalt" with the new covenant of "I will," highlighting God's grace and provision in Abraham's blessing. The speaker also challenges the audience to believe in the greater blessing of giving rather than receiving, even when it goes against human logic.
Religion or Relationship
By David Legge1.5K51:59ISA 64:6HAB 2:4LUK 15:25ACT 15:1ROM 5:1GAL 1:6GAL 2:16GAL 3:11HEB 11:6
This sermon delves into the book of Galatians, emphasizing the importance of life in the Spirit and the liberty experienced by Christians. It highlights the dangers of legalism, the significance of faith in Christ alone for salvation and sanctification, and the need to cultivate a personal relationship with God based on grace. The message challenges believers to move beyond performance-based Christianity and embrace a faith-driven life empowered by the Holy Spirit.
The Just Shall Live by Faith
By Charles E. Fuller1.5K50:52Live By FaithHAB 2:4MAT 6:33ROM 1:17GAL 3:11HEB 10:19HEB 10:38HEB 11:4In this sermon, the preacher emphasizes the importance of sharing the old story of Jesus and His love. He encourages listeners to remember and retell this story, as it brings healing to broken hearts and serves as a remedy for sin. The preacher also highlights the need for God's righteousness in all people, regardless of their background, and emphasizes the importance of confessing sins, repenting, and believing in Jesus Christ for salvation. The sermon references the book of Habakkuk in the Bible, where the prophet faced spiritual difficulties but ultimately found faith in God.
(Genesis) 28 - Abraham and Justification by Faith
By S. Lewis Johnson1.5K55:30Justification By FaithGEN 15:1GEN 15:4GEN 15:6JOB 9:2HAB 2:4ROM 4:5In this sermon, the speaker begins by referencing the previous chapter in the Bible where Abram wins a great victory against the kings from the east and retrieves his nephew Lot. Abram refuses to take any spoils from the king of Sodom, showing his loyalty to God. The speaker then discusses the problem of how man can be just before God, referencing Job's question in the Bible. The solution is found in the words of the Apostle Paul in Romans 4:5, where faith in Jesus Christ brings righteousness, rather than trying to keep the law perfectly. The speaker emphasizes the importance of believing in Jesus Christ for salvation and highlights the impossibility of keeping the law perfectly.
The Just Shall Live by Faith
By William Carrol1.3K43:03JustificationHAB 2:4MAT 6:33MRK 6:45LUK 9:10JHN 6:1ACT 1:4ROM 1:16In this sermon, the speaker discusses the experience of believers who may have a powerful encounter with God in a church setting, but then face a letdown afterwards. The speaker emphasizes that just because we say yes to God and believe certain things, it doesn't mean that trials and difficulties will automatically disappear. The sermon uses the example of the disciples being instructed by Jesus to go from one side of the lake to the other, highlighting that even though they had just witnessed an outpouring of the Holy Spirit and miracles, they still faced challenges. The speaker encourages listeners to trust in God and seek His help in times of difficulty, just as the disciples cried out to Jesus for help when they encountered a storm while crossing the lake.
The Gospel to the Jew First
By Art Katz1.3K1:04:11Gospel To JewsISA 51:1HAB 2:4ROM 1:161CO 15:3The sermon transcript begins with the speaker expressing a desire to start from verse 1 of the book of Romans but instead starts from verse 16. The speaker discusses Paul's salutation and introduction to the Roman congregation, highlighting his affection and desire to visit them. The speaker then focuses on verse 16, where Paul declares his lack of shame in the gospel, emphasizing its power for salvation to both Jews and Greeks. The transcript also includes a personal anecdote about attending a Jewish service and facing hostility for preaching the gospel.
Crucifixion of Jesus - Part 1
By Art Katz1.2K53:19Jesus ChristHAB 2:4MAT 6:33ROM 1:1ROM 1:16In this sermon, the preacher discusses the importance of the Gospel in revealing the righteousness of God. The Gospel is described as the story of God sending His Son to die for the atonement of sin. The preacher also reflects on his own struggles with sleep deprivation and the challenges of preparing for the class. He mentions Martin Luther's controversial book, "The Lies of the Jews," and how it fueled anti-Semitic sentiments. The sermon concludes with a reference to the book of Romans, specifically chapter one, which emphasizes the role of Jesus Christ as the Son of God.
Justified by Faith
By Gareth Evans1.2K36:49JustificationHAB 2:4LUK 24:36ROM 3:28ROM 4:6EPH 5:18EPH 5:20HEB 10:19In this sermon, the preacher shares a personal story of preaching in a church in Wales that was once filled with thousands of people but now only had 25 attendees. He then transitions to discussing the theological term of justification and provides a simple definition for it. The preacher emphasizes the importance of taking notes and provides three major points for the congregation to write down. He also mentions the baptism of a woman named Irene and highlights the message of being born again. The sermon concludes with a brief discussion on the tripartite nature of humans - spirit, soul, and body - and references the birth of Jesus and the birth of Martin Luther.
Week of Meetings 02
By Morgan Bartlett1.1K49:16Bible ConferenceHAB 2:4MAT 6:33MAT 7:7ACT 6:1In this sermon, the speaker emphasizes the importance of letting go of worldly possessions and focusing on gaining what cannot be lost, which is a relationship with God. He references a quote by Jim Elliott, stating that those who are willing to lose what they cannot keep are not fools but wise. The speaker also discusses the story of Lot from the Old Testament, highlighting how even though he was considered a righteous man, he lacked power and influence because his family did not believe in him. The sermon concludes by emphasizing the secret to power, which is maintaining a constant connection and contact with God.
The Exaltation in Salvation Amid Tribulation
By David Cooper1.1K1:04:31TribulationHAB 2:4MAT 5:7HEB 10:391PE 1:11PE 2:9In this sermon, the speaker begins by sharing a personal testimony of how Jesus transformed their life from being a broken sinner to being made whole. They emphasize the importance of trusting in God and the temporary nature of our time on earth. The speaker then highlights three commandments given by the Word of God: gird up your loins, have patience, and live by faith. They explain the biblical significance of girding up one's loins and how it relates to being prepared and ready to run the race of faith. The sermon concludes with a reminder to not lose confidence and to continue believing in order to receive the promise of salvation.
Rom. 1:16-32 -Pt3- the Man Without the Bible
By Charles Leiter1.0K1:04:27PSA 19:1HAB 2:4MAT 6:33ROM 1:16ROM 1:32In this sermon, the speaker emphasizes the constant presence of deception in the world. He urges young people in college to be aware of this and not fall into its trap. The speaker also discusses how humans gain knowledge from both external creation and their own inner selves. He highlights the complexity and orderliness of the world as evidence of its reality and the existence of God. The sermon concludes with a reminder that reality is narrow and that there is only one way to God.
Rom. 1:16-32 -Pt2- the Wrath of God
By Charles Leiter1.0K35:42EXO 20:1HAB 2:4MAT 6:33ROM 1:15In this sermon, W. Tozer discusses the current state of the world and how it is in need of the Gospel. He criticizes the approach of some churches and college campuses that focus on making Christianity fun and appealing to people's desires. Tozer emphasizes the importance of speaking about the concept of wrath and the consequences of sin in order to bring about true repentance and salvation. He highlights the imbalance in the world's moral order and asserts that God will eventually bring justice and punishment to those who do not turn to Him.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Behold, his soul which is lifted up - He that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live - he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess. Indeed, the just - the true Christians, who believed in Jesus Christ's words relative to the destruction of Jerusalem, when they found the Romans coming against it, left the city, and escaped to Pella in Coelesyria, and did live - their lives were saved: while the unbelieving Jews, to a man, either perished or were made slaves. One good sense is, He that believes the promises of God, and has found life through believing, shall live by his faith.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With these verses the prophecy itself commences; namely, with a statement of the fundamental thought, that the presumptuous and proud will not continue, but the just alone will live. Hab 2:4. "Behold, puffed up, his soul is not straight within him: but the just, through his faith will he live. Hab 2:5. And moreover, the wine is treacherous: a boasting man, he continues not; he who has opened his soul as wide as hell, and is like death, and is not satisfied, and gathered all nations to himself, and collected all peoples to himself." These verses, although they contain the fundamental thought, or so to speak the heading of the following announcement of the judgment upon the Chaldaeans, are nevertheless not to be regarded as the sum and substance of what the prophet was to write upon the tables. For they do indeed give one characteristic of two classes of men, with a brief intimation of the fate of both, but they contain no formally rounded thought, which could constitute the motto of the whole; on the contrary, the description of the insatiable greediness of the Chaldaean is attached in Hab 2:5 to the picture of the haughty sinner, that the two cannot be separated. This picture is given in a subjective clause, which is only completed by the filling up in Hab 2:6. The sentence pronounced upon the Chaldaean in Hab 2:4, Hab 2:5, simply forms the preparatory introduction to the real answer to the prophet's leading question. The subject is not mentioned in Hab 2:4, but may be inferred from the prophet's question in Hab 1:12-17. The Chaldaean is meant. His soul is puffed up. עפּלה, perf. pual of עפל, of which the hiphil only occurs in Num 14:44, and that as synonymous with הזיד in Deu 1:43. From this, as well as from the noun עפל, a hill or swelling, we get the meaning, to be swollen up, puffed up, proud; and in the hiphil, to act haughtily or presumptuously. The thought is explained and strengthened by לא ישׁרה, "his soul is not straight." ישׁר, to be straight, without turning and trickery, i.e., to be upright. בּו does not belong to נפשׁו (his soul in him, equivalent to his inmost soul), but to the verbs of the sentence. The early translators and commentators have taken this hemistich differently. They divide it into protasis and apodosis, and take עפּלה either as the predicate or as the subject. Luther also takes it in the latter sense: "He who is stiff-necked will have no rest in his soul." Burk renders it still more faithfully: ecce quae effert se, non recta est anima ejus in eo. In either case we must supply נפשׁ אשׁר after עפּלה. But such an ellipsis as this, in which not only the relative word, but also the noun supporting the relative clause, would be omitted, is unparalleled and inadmissible, if only because of the tautology which would arise from supplying nephesh. This also applies to the hypothetical view of הנּה עפּלה, upon which the Septuagint rendering, ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ψυχή μου ἐν αὐτῶ, is founded. Even with this view nephesh could not be omitted as the subject of the protasis, and בּו would have no noun to which to refer. This rendering is altogether nothing more than a conjecture, עפל being confounded with עלף, and נפשׁו altered into נפשׁי. Nor is it proved to be correct, by the fact that the author of the Epistle to the Hebrews (Heb 10:38) makes use of the words of our verse, according to this rendering, to support his admonition is to stedfastness. For he does not introduce the verse as a quotation to prove his words, but simply clothes his own thoughts in these words of the Bible which floated before his mind, and in so doing transposes the two hemistichs, and thereby gives the words a meaning quite in accordance with the Scriptures, which can hardly be obtained from the Alexandrian version, since we have there to take the subject to ὑποστείληται from the preceding ἐρχόμενος, which gives no sense, whereas by transposing the clauses a very suitable subject can be supplied from ὁ δίκαιος. The following clause, וצדּיק וגו, is attached adversatively, and in form is subordinate to the sentence in the first hemistich in this sense, "whilst, on the contrary, the righteous lives through his faith," notwithstanding the fact that it contains a very important thought, which intimates indirectly that pride and want of uprightness will bring destruction upon the Chaldaean. בּאמוּנתו belongs to יחיה, not to צדּיק. The tiphchah under the word does not show that it belongs to tsaddı̄q, but simply that it has the leading tone of the sentence, because it is placed with emphasis before the verb (Delitzsch). אמוּנה does not denote "an honourable character, or fidelity to conviction" (Hitzig), but (from 'âman, to be firm, to last) firmness (Exo 17:12); then, as an attribute of God, trustworthiness, unchangeable fidelity in the fulfilment of His promises (Deu 32:4; Psa 33:4; Psa 89:34); and, as a personal attribute of man, fidelity in word and deed (Jer 7:28; Jer 9:2; Psa 37:3); and, in his relation to God, firm attachment to God, an undisturbed confidence in the divine promises of grace, firma fiducia and fides, so that in 'ĕmūnâh the primary meanings of ne'ĕmân and he'ĕmı̄n are combined. This is also apparent from the fact that Abraham is called ne'ĕmân in Neh 9:8, with reference to the fact that it is affirmed of him in Gen 15:6 that האמין בּיהוה, "he trusted, or believed, the Lord;" and still more indisputably from the passage before us, since it is impossible to mistake the reference in צדּיק בּאמוּנתו יחיה to Gen 15:6, "he believed (he'ĕmı̄n) in Jehovah, and He reckoned it to him litsedâqâh." It is also indisputably evident from the context that our passage treats of the relation between man and God, since the words themselves speak of a waiting (chikkâh) for the fulfilment of a promising oracle, which is to be preceded by a period of severe suffering. "What is more natural than that life or deliverance from destruction should be promised to that faith which adheres faithfully to God, holds fast by the word of promise, and confidently waits for its fulfilment in the midst of tribulation? It is not the sincerity, trustworthiness, or integrity of the righteous man, regarded as being virtues in themselves, which are in danger of being shaken and giving way in such times of tribulation, but, as we may see in the case of the prophet himself, his faith. To this, therefore, there is appended the great promise expressed in the one word יחיה" (Delitzsch). And in addition to this, 'ĕmūnâh is opposed to the pride of the Chaldaean, to his exaltation of himself above God; and for that very reason it cannot denote integrity in itself, but simply some quality which has for its leading feature humble submission to God, that is to say, faith, or firm reliance upon God. The Jewish expositors, therefore, have unanimously retained this meaning here, and the lxx have rendered the word quite correctly πίστις, although by changing the suffix, and giving ἐκ πίστεώς μου instead of αὐτοῦ (or more properly ἑαυτοῦ: Aquila and the other Greek versions), they have missed, or rather perverted, the sense. The deep meaning of these words has been first fully brought out by the Apostle Paul (Rom 1:17; Gal 3:11 : see also Heb 10:38), who omits the erroneous μου of the lxx, and makes the declaration ὁ δίκαιος ἐκ πίστεως ζήσεται the basis of the New Testament doctrine of justification by faith. Hab 2:5 Hab 2:5 is closely connected with Hab 2:4, not only developing still further the thought which is there expressed, but applying it to the Chaldaean. אף כּי does not mean "really if" (Hitzig and others), even in Job 9:14; Job 35:14; Eze 15:5, or Sa1 21:6 (see Delitzsch on Job 35:14), but always means "still further," or "yea also, that;" and different applications are given to it, so that, when used as an emphatic assurance, it signifies "to say nothing of the fact that," or when it gives emphasis to the thing itself, "all the more because," and in negative sentences "how much less" (e.g., Kg1 8:27). In the present instance it adds a new and important feature to what is stated in Hab 2:4, "And add to this that wine is treacherous;" i.e., to those who are addicted to it, it does not bring strength and life, but leads to the way to ruin (for the thought itself, see Pro 23:31-32). The application to the Chaldaean is evident from the context. The fact that the Babylonians were very much addicted to wine is attested by ancient writers. Curtius, for example (Hab 2:1), says, "Babylonii maxime in vinum et quae ebrietatem sequuntur effusi sunt;" and it is well known from Daniel 5 that Babylon was conquered while Belshazzar and the great men of his kingdom were feasting at a riotous banquet. The following words גּבר יהיר are not the object to בּוגד, but form a fresh sentence, parallel to the preceding one: a boasting man, he continueth not. ולא introduces the apodosis to גבר יהיר, which is written absolutely. יהיר only occurs again in Pro 21:24, and is used there as a parallel to זד: ἀλαζών (lxx), swaggering, boasting. The allusion to the Chaldaean is evident from the relative clause which follows, and which Delitzsch very properly calls an individualizing exegesis to גבר יהיר. But looking to what follows, this sentence forms a protasis to Hab 2:6, being written first in an absolute form, "He, the widely opened one, etc., upon him will all take up," etc. Hirchı̄bh naphshō, to widen his soul, i.e., his desire, parallel to pâ‛ar peh, to open the mouth (Isa 5:14), is a figure used to denote insatiable desire. כּשׁאול, like Hades, which swallows up every living thing (see Pro 27:20; Pro 30:15-16). The comparison to death has the same meaning. ולא ישׂבּע does not refer to מות, but to the Chaldaean, who grasps to himself in an insatiable manner, as in Hab 1:6-7, and Hab 1:15-17. The imperff. consecc. express the continued gathering up of the nations, which springs out of his insatiable desire.
Jamieson-Fausset-Brown Bible Commentary
his soul which is lifted up--the Chaldean's [MAURER]. The unbelieving Jew's [HENDERSON]. is not upright in him--that is, is not accounted upright in God's sight; in antithesis to "shall live." So Heb 10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him." the just shall live by his faith--the Jewish nation, as opposed to the unbelieving Chaldean (compare Hab 2:5, &c.; Hab 1:6, &c.; Hab 1:13) [MAURER]. HENDERSON'S view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Rom 1:17; Gal 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as Heb 10:38 expresses it. The sense, in MAURER'S view, which accords better with the context (Hab 2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (Hab 1:11, Hab 1:16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (Heb 10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce BENGEL to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.
John Gill Bible Commentary
Behold, his soul which is lifted up is not upright in him,.... This and the following clause describe two sorts of persons differently affected to the Messiah, and the promise of his coming. Here it points at such as were "incredulous", as the Vulgate Latin version renders it; that disbelieved his coming, and mocked and scoffed at the promise of it; as well as those that did not believe in him when he came, though he had all the characteristics of the Messiah; and damnation was the certain consequence of their unbelief. The proud and haughty Scribes and Pharisees are here plainly described, whose minds were elated with themselves; whose hearts were like bubbles, blown up, full of wind; whose souls swelled with pride and vanity, and a high conceit of themselves; of their merit and worth; of their holiness and works of righteousness; and treated those they thought below them in these things with the utmost disdain and contempt; and trusted in themselves, and to their own righteousness, to the great neglect of the true Messiah and his righteousness (g). The word for "lifted up" has in it the signification of a hill, mountain, fortress, or tower; see Isa 32:14 as Aben Ezra observes. So R. Moses Kimchi interprets the passage, "he whose soul is not right in him places himself in a fortress or tower, to set himself on high there from the enemy, and does not return to God, nor seek deliverance of him; but the righteous has no need to place himself on high in a fortress, for he shall live by his faith.'' Ophel was part of the hill of Zion, on which the temple was built; and Cocceius thinks there is a reference in the words to Mount Moriah, on which the temple stood: and in this sense the words aptly agree with the pharisaical Jews, who boasted of their temple, and gloried in it, and trusted in the service and sacrifices of it; and betook themselves to the observance of rites and ceremonies, and the traditions of their elders, and to their moral works of righteousness, for their justification and salvation, as their tower of safety, and place of defence; neglecting the Messiah, the Rock of salvation, the Rock of Israel, the munition of rocks, the strong hold and tower, where only safety and salvation are. The apostle, following the Greek version, renders the word in Heb 10:38, "if any man draw back", &c. and De Dieu (h) observes, that the word in the Arabic language signifies to neglect or withdraw the mind from a person or thing; and may be fitly applied to the same persons who neglected Christ, and the great salvation by him; hid their faces from him; would not look at him, nor converse with him, nor attend his ministry, nor suffer others to do it; they withdrew from his apostles and ministers, and the Christian churches, and persecuted them both in Judea and in the Gentile world; and many of the Jews that did make a profession, and joined themselves to Christian churches, after a time separated from them; being sensual, and not having the Spirit, went out from among them, not being truly of them, and forsook the assembling of themselves together with them; and to these the apostle applies the words in the aforementioned place. Now of every such person it may be said, "his soul is not upright in him"; either "in himself", as the Vulgate Latin version, and so Kimchi; he is not a just man, not truly upright and righteous, though he may think he is, and may be thought so by others; yet he is not in the sight of God; his heart is not sincere; he has not the truth of grace in him; a right spirit is not created and renewed in him; he never was convinced by the Spirit of God of sin and righteousness, or he would not be thus elated with himself: his soul is not upright towards God; he seeks himself, and his own applause, in all he does, and not the honour and glory of God, and the magnifying of his grace and goodness; he has no right notions of the righteousness of God, and of his holy law; nor of Christ, his person, and offices; nor indeed of himself. Or "his soul is not right in him" (i); that is, in Christ, who was to come, nor when he was come; that is, he is not rightly, sincerely, and heartily affected to him; he has no true knowledge of him, real desire unto him, hearty affection for him, or faith in him, or regard unto him, his Gospel and his ordinances; all which was most clearly true of the carnal Jews, and is of all self-righteous persons. The apostle, in Heb 10:38 seems to understand it of the soul of God, that that, or he, was not affected to, and pleased with, persons of such a character and complexion; see Luk 14:11. But the just shall live by faith; the "just" man is the reverse of the former; he is one that believed in the coming of Christ, and believed in him when come; who has no overweening opinion of himself, and of his own righteousness; nor does he trust in it for his justification before God, and acceptance with him; but in the righteousness of Christ imputed to him, from whence he is denominated a just man: and such an one "shall live", not merely a corporeal life, for righteous men die as well as others; nor an eternal life, though such shall live this life, and have it now in some sense, for this life is enjoyed not by faith, but by sight; but a spiritual life, begun in regeneration, and maintained by the Spirit and grace of God; such live a life of justification on Christ, of sanctification from him, and of communion with him; they live cheerfully, comfortably, and delightfully, a life of peace, joy, and comfort; which is greatly the sense of the word here, as in Psa 22:26 and this is "by his faith"; his own faith, and not another's; which though for its kind is the same in all, alike precious faith, yet as to its actings is peculiar to one, and is not another's: or by the faith of God; that is, by that faith which is the gift of God, and of his operation, and has him for its object; such live by faith upon a promising God, and so live comfortably: or by the faith of Christ, promised to come in the preceding verse Hab 2:3; by that faith, of which he is the object, author, and finisher: just men live not upon their faith, but by it on Christ, as crucified for them, as the bread of life, and as the Lord their righteousness; and so have joy and peace in believing. There is a different accentuation of this clause. Some put the stop after "just", and read the words, "the just, by his faith shall live"; that is, he who is a just man, in an evangelical sense, he shall live by his faith, in the sense before explained; not that he is a just man that lives righteously and unblamably before men; but who lives a life of faith on Christ, and whose hope of eternal life is not founded upon his holy life and conversation, but upon the righteousness of Christ, which he by faith lives upon; for neither eternal life, nor the hope of it, are to be ascribed to faith in itself, but to the object of it. But the most correct Hebrew copies unite, by the accent "merca", the words "by his faith", to the "just man"; and so they are to be read, "the just by his faith, he shall live"; that is, the man who is just, not by the works of the law, but by faith in the righteousness of Christ, or through the righteousness of Christ received by faith; for it is not faith itself, or the act of believing, that is a man's justifying righteousness, or is imputed to him for righteousness, or denominates him righteous, but the righteousness of Christ he lays hold on by faith; and such a man shall live both spiritually and eternally. And this manner of accenting the words is approved of by Wasmuth (k), and by Reinbeck (l). Burkius, a late annotator thinks, it might be safest to repeat the word that is controverted, and read it thus, "the just in" or "by his faith": "in" or "by his faith he shall live"; which takes in both senses, and either of which rightly explained may be admitted. Junius, with whom Van Till agrees, is of opinion that respect is had to the example of Abraham, of whom we read Gen 15:6 and "he believed in the Lord", and "he counted it to him for righteousness"; not his faith, but the object of it, or what he believed, the promised seed. And so the ancient Jews compare this faith with Abraham's; for, mentioning the text in Gen 15:6, say they (m), "this is the faith by which the Israelites inherit, of which the Scripture says, "and the just by his faith shall live".'' And they have also a saying (n), that the law, and all the precepts of it, delivered to Moses on Mount Sinai, are reduced by Habakkuk to one, namely this, "the just by his faith shall live"; which is true, if rightly understood; for the righteousness of Christ, the just man becomes so by, and which by faith he lives upon, is answerable to the whole law. The apostle produces this passage three times to prove that the righteousness of Christ revealed in the Gospel is to faith; that no man is justified by the law in the sight of God; that the just man shall live, and not die; shall not draw back to perdition, but believe to the saving of the soul, Rom 1:17 which shows that it belongs to Gospel times and things. The Targum of the whole is, "behold, the wicked say all these things "shall not be", but the righteous shall remain in their truth.'' Kimchi interprets the former part of Nebuchadnezzar and Belshazzar his son; and the latter part of the Israelites carried into captivity with Zedekiah; but very wrongly. (g) So Kimchi and Ben Melech observe the word has the signification of haughtiness of heart, and of pride; and Jarchi of impudence; and the Arabic word "muthaphilin", in Schindler, is rendered "despisers". (h) So according to Castel is "neglixit", Act. vi. 1. "substraxit se", Judg. xx. 36. and so it is used in the Alcoran, Surat. Joseph. ver. 13. and in the Arabic version of Psal. xxviii. 1. Matt. xxiii. 23. Heb. xii. 5. (i) "non recta (est) anima ejus in eo", Montanus, Calvin, Drusius, Burkius. (k) Vindiciae Hebr. par. 2. c. p. 322. (l) De Accent. Hebr. p. 488, 489. So Boston. Tract. Stigmologic. p. 33, 34. (m) Shemot Rabba, sect. 23. fol. 107. 3. (n) T. Bab. Maccot, fol. 24. 1.
Tyndale Open Study Notes
2:4 God is aware of the self-centeredness of the proud. Their crooked lives demonstrate their unrighteousness; they refuse God’s instruction and gratify their own desires (Prov 12:15; 21:8, 29; 29:27). In contrast, the righteous enjoy proper judicial standing before God. They make God’s righteous standards their own and reproduce them in their lives. • faithfulness: Hebrew ’emunah. In Genesis, the same Hebrew root (’mn) describes Abram’s trust in God (Gen 15:6). God transforms the hearts of those who trust him so they can faithfully follow God’s holy standards. See also Rom 1:16-17; Gal 3:11; Heb 10:37-39.