Calvin's on Habakkuk 2:4
COM commentary-section · status:draft · license:PD
This verse stands connected with the last, for the Prophet means to show that nothing is better than to rely on God’s word, how much soever may various temptations assault our souls. We hence see that nothing new is said here, but that the former doctrine is confirmed—that our salvation is rendered safe and certain through God’s promise alone, and that therefore we ought not to seek any other haven, where we might securely sustain all the onsets of Satan and of the world. But he sets the two clauses the one opposed to the other: every man who would fortify himself would ever be subject to various changes, and never attain a quiet mind; then comes the other clause—that man cannot otherwise obtain rest than by faith. But the former part is variously explained. Some interpreters think the word עפלה , ophle , to be a noun, and render it elevation, which is not unsuitable; and indeed I hesitate not to regard this as its real meaning, for the Hebrews call a citadel עופל , ouphel , rightly deriving it from עפל , ophle , to ascend. What some others maintain, that it signifies to strengthen, is not well founded. Some again give this explanation—that the unbelieving seek a stronghold for themselves, that they may fortify themselves; and this makes but little difference as to the thing itself. But interpreters vary, and differ as to the meaning of the sentence; for some substitute the predicate for the subject, and the subject for the predicate, and elicit this meaning from the Prophet’s words—"Every one whose mind is not at ease seeks a fortress, where he may safely rest and strengthens himself;” and others give this view—“He who is proud, or who thinks himself well fortified, shall ever be of an unquiet mind.” And this latter meaning is what I approve, only that I retain the import of the word עפלה , ophle , as though it was said—“where there is an elation of mind there is no tranquillity.” Let us see first what their view is who give the other explanation. They say that the unbelieving, being obstinate and perverted in their minds, ever seek where they may be in safety, for they are full of suspicions, and having no regard to God they resort to the world for those remedies, by which they may escape evils and dangers. This is their view. But the Prophet, as I have already said, does here, on the contrary, denounce punishment on the unbelieving, as though he had said—“This reward, which they have deserved, shall be repaid to them—that they shall always torment themselves.” The contrast will thus be more obvious; and when we say that God punishes the unbelieving, when he suffers them to be driven here and there, and also harasses their minds with various tormenting thoughts, a more fruitful doctrine is elicited. When therefore the Prophet says that there is no calmness of mind possessed by those who deem themselves well fortified, he intimates that they are their own executioners, for they seek for themselves many troubles, many sorrows, many anxieties, and contrive and mingle together many designs and purposes; now they think of one thing, then they turn to another; for the Hebrews say that the soul is made right when we acquiesce in a thing and continue in a tranquil state of mind; but when confused thoughts distract us, then they say that our soul is not right in us. We now perceive the real meaning of the Prophet. Behold , he says: by this demonstrative particle he intimates that what he teaches us may be clearly seen if we attend to daily events. The meaning then is, that a proof of this fact exists evidently in the common life of men—that he who fortifies himself, and is also elated with self confidence, never finds a tranquil haven, for some new suspicion or fear ever disturbs his mind. Hence it comes that the soul entangles itself in various cares and anxieties. This is the reward, as I have said, which is allotted by God’s just judgement to the unbelieving; for God, as he testifies by Isaiah, offers to us rest; and they who reject this invaluable benefit, freely offered to them by God, deserve that they should not only be tormented in one way, but be also harassed by endless agitations, and that they should also vex and torment themselves. It is indeed true that he who is fortified may also acquiesce in God’s word; but the word עפלה , ophle , refers to the state of the mind. Whosoever, then, swells with vain confidence, when he finds that he has many auxiliaries according to the flesh, shall ever be agitated, and will at length find that there is nowhere rest, except the mind recumbs on God’s grace alone. We now understand the import of this clause. (30) It follows, but the just shall live by his faith . The Prophet, I have no doubt, does here place faith in opposition to all those defences by which men so blind themselves as to neglect God, and to seek no aid from him. As men therefore rely on what the earth affords, depending on their fallacious supports, the Prophet here ascribes life to faith. But faith, as it is well known, and as we shall presently show more at large, depends on God alone. That we may then live by faith, the Prophet intimates that we must willingly give up all those defences which are wont to disappoint us. He then who finds that he is deprived of all protections, will live by his faith, provided he seeks in God alone what he wants, and leaving the world, fixes his mind on heaven. As אמוגת , amunat , is in Hebrew truth, so some regard it as meaning integrity; as though the Prophet had said, that the just man has more safety in his faithfulness and pure conscience, than there is to the children of this world in all those munitions in which they glory. But in this case they frigidly extenuate the Prophet’s declaration; for they understand not what that righteousness of faith is from which our salvation proceeds. It is indeed certain that the Prophet understands by the word אמוגת , amunat , that faith which strips us of all arrogance, and leads us naked and needy to God
Pericope (part_of)
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pericope/per-hab-2-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological