Habakkuk 2:4

Therefore pride is contrary to this justice of God, because it puts its trust in its own works. Thus the psalm continues, "Let not the foot of pride come to me." This justice is the grace of the New Testament, by which the faithful are just, while they live by faith, until, by the perfection of justice, they are brought to the face-to-face vision, as they are also equally brought to immortality of the body itself, by the perfection of salvation.

Those just people also were saved by their salutary faith in him as man and God who, before he came in the flesh, believed that he was to come in the flesh. Our faith is the same as theirs, since they believed that this would be, while we believe that it has come to pass. Hence the apostle Paul says, "But having the same spirit of faith, as it is written: 'I believed for which cause I have spoken,' we also believe for which cause we speak also." If, then, those who foretold that Christ would come in the flesh had the same faith as those who have recorded his coming, these religious mysteries could vary according to the diversity of times, yet all refer most harmoniously to the unity of the same faith. It is written in the Acts of the Apostles that the apostle Peter said, "Now therefore why do you make trial of your God by putting a yoke on the neck of the disciples which neither our fathers nor we have been able to bear? But we believe that we shall be saved through the grace of our Lord Jesus just as they will." If, therefore, they, that is, the fathers, being unable to bear the yoke of the old law, believed that they were saved through grace of the Lord Jesus, it is clear that this grace saved even the just people of old through faith, for "the just man lives by faith."

It should be noted that the Church was placed in paradise, like the first man, "to till it," in such a way that no one would say "that anything he possessed" was "his own." For it began in a state of great perfection that is …

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.

This is quoted in the New Testament ( Rom. i. 38 ), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life. Those that are made just by faith shall live, shall be happy here and for ever; while they are here, they live by it; when they come to heaven faith shall be swallowed up in vision.

Which is lifted up - That proudly contests with the justice and wisdom of the Divine Providence, and provides for his own safety by his own wit. The just - The humble and upright one, who adores the depth of divine providence, and is persuaded of the truth of divine promises.

That not they only, but all other sinners like them, should perish under a divine woe. Those that are covetous, are greedy of wealth and honours,

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.

This text is three times employed by the Apostle Paul as an argument. Read Romans 1:17, Galatians 3:11 and Hebrews 10:38—in each of these cases it runs, "The just shall live by faith." This is the old original text to which the Apostle referred when he said, "As it is written, The just shall live by faith." We are not wrong in making the Inspiration of the Old Testament to be as important as that of the New, for the truth of the Gospel must stand or fall with that of the Prophets of the old dispensation.

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.

THE fact that these words are so frequently found in the Word of God is a sufficient justification for often preaching from them. There seems to be, among certain preachers and hearers, some sort of question about preaching more than once from the same text, yet it would appear that this is by no means a wrong practice, but a most proper one. Indeed, our Lord Jesus Christ may be thought to have preached the same sermon more than once, for the Sermon on the Mount contains many passages similar to those uttered by Him on other occasions.

HABAKKUK had to prophesy to the people that God would eventually deliver them out of the hand of the Chaldeans and send them better times. But he warned them that although the vision would come and, as far as God was concerned, it would not really tarry, yet they would grow impatient under their suffering and they would say that the vision did tarry. And so, indeed, it would seem to do while they were suffering—and the Prophet here hints at the reason why God's merciful deliverances may sometimes be delayed.

This text is three times employed by the Apostle Paul as an argument. Read Romans 1:17, Galatians 3:11 and Hebrews 10:38—in each of these cases it runs, "The just shall live by faith." This is the old original text to which the Apostle referred when he said, "As it is written, The just shall live by faith." We are not wrong in making the Inspiration of the Old Testament to be as important as that of the New, for the truth of the Gospel must stand or fall with that of the Prophets of the old dispensation. The Bible is one and indivisible—you cannot question the Old Testament and retain the New. Habakkuk must be inspired, or Paul writes nonsense. Yesterday, 400 years ago, [November 10, 1483] there came into this wicked world the son of a miner, or refiner of metals, who was to do no little towards undermining the Papacy and refining the Church. The name of that baby was Martin Luther—a hero and a saint. Blessed was that day above all the days of the century, which it honored, for it bestowed a blessing on all succeeding ages through "the monk that shook the world." His brave spirit overturned the tyranny of error which had so long held nations in bondage. All human history since then has been more or less affected by the birth of that marvelous boy! He was not an absolutely perfect man—we neither endorse all that he said nor admire all that he did—but he was a man upon whose like men's eyes shall seldom rest! He was a mighty judge in Israel, a kingly servant of the Lord. We ought to more often pray to God to send us men— men of God, men of power. We should pray that, according to the Lord's infinite goodness, His ascension gifts may be continued and multiplied for the perfecting of His Church, for when He ascended up on high, He led captivity captive and received gifts for men.

HABAKKUK had to prophesy to the people that God would eventually deliver them out of the hand of the Chaldeans and send them better times. But he warned them that although the vision would come and, as far as God was concerned, it would not really tarry, yet they would grow impatient under their suffering and they would say that the vision did tarry. And so, indeed, it would seem to do while they were suffering—and the Prophet here hints at the reason why God's merciful deliverances may sometimes be delayed. The Lord is willing to give mercy directly, for He delights not in judgment. If it were according to wisdom, we would have nothing from God's hand but that which is pleasant and sweet, for He would not cause any one of His creatures a needless pain—and He is full of gentleness and tenderness and mercy. The reason why the vision tarried in Habakkuk's day, and the mercy was slow in coming, was that the trials of the people might act as a test of their character. In order to separate the precious from the vile, God used the winnowing fan of affliction, that the chaff might be blown away and the pure wheat remain. Often, in national trials, the furnace is heated exceedingly hot and the fire is blown upon with a fierce blast in order that the gold may be divided from the dross. It is always God's purpose to put a division between Israel and Egypt, between him that fears the Lord and him that fears Him not. You and I cannot make that division. In this world it is very dangerous work to try to pull up the tares, for we are very apt to pull up the wheat, also. When, at last, we shall haul our big net to shore, then may we begin to separate the contents and put the good into vessels and cast the bad away.

I KNOW that, on Thursday nights, there is a large number of friends here who are engaged in the work of the Lord, and sometimes it is meet to address them, mainly, because, if the bread be put into the hands of the disciples, they will pass it on to the multitude. In the day of battle, if the command is given to the officers, they will repeat it to the various sections of the army, and so the whole mass shall be moved forward with one aim and objective.

I KNOW that, on Thursday nights, there is a large number of friends here who are engaged in the work of the Lord, and sometimes it is meet to address them, mainly, because, if the bread be put into the hands of the disciples, they will pass it on to the multitude. In the day of battle, if the command is given to the officers, they will repeat it to the various sections of the army, and so the whole mass shall be moved forward with one aim and objective. Habakkuk was, like ourselves, called of God to labor for the good of the people among whom he dwelt. He was one of the later Prophets who came to warn God's ancient people before the Lord meted out their last terrible measure of chastisement. He saw, in vision, his country given up to the Chaldeans, and he pleaded with God about the matter. He had a burden on his heart which pressed very heavily upon him. He saw the nation crushed beneath the oppressors and he asked, "Why is this?" The Lord replied, "Because of the iniquity of the people." Habakkuk understood that, but then it occurred to him that the Chaldeans, who were treading down the people, were themselves far greater sinners—that, certainly, in the matter of oppression and bloodthirstiness, they were a far more guilty people than those whom they came to punish! So he used this fact partly as an argument with God that He would withdraw the Chaldeans and overthrow them. And partly he set it before the Lord as a difficulty which troubled his mind. He said, "You are of purer eyes than to behold evil, and cannot look on iniquity: why look You upon them that deal treacherously and hold Your tongue when the wicked devours the man that is more righteous than he?" Habakkuk was puzzled, as David had been before him, and as many a child of God has been since. He felt as if he could not do his work rightly, so, in his perplexity, he came to consult God concerning it.

THE fact that these words are so frequently found in the Word of God is a sufficient justification for often preaching from them. There seems to be, among certain preachers and hearers, some sort of question about preaching more than once from the same text, yet it would appear that this is by no means a wrong practice, but a most proper one. Indeed, our Lord Jesus Christ may be thought to have preached the same sermon more than once, for the Sermon on the Mount contains many passages similar to those uttered by Him on other occasions. The Apostle Paul imitated his Master's example when he wrote to the Philippians, "To write the same things to you, to me, indeed, is not grievous, but for you it is safe." We need not hesitate to follow such leaders as these! As the Truth of God contained in our texts is so often brought before us in the Scriptures—and is revealed at least four times in almost the same words—we ought to regard it as of the greatest imaginable importance, as indeed it is. A mistake upon this subject would be a mistake concerning life—for we are told, again and again, "The just shall live by faith"—and a mistake concerning life is a vital mistake and will be a fatal mistake to those who make it unless it is corrected and rectified by a power higher than their own. Therefore, we ought to give most earnest heed to that which lies near to the very heart of true religion and which is, indeed, its very life. To the Believer, faith is of the utmost importance. He should endeavor not to lose any of his Divine Graces—he should seek, by the power of the blessed Spirit, neither to lose patience, nor hope, nor love, nor any other Grace or virtue. But still, the root of true religion is faith, so he must first of all see to that. If we fail in faith, we shall fail everywhere.

Behold, his soul which is lifted up - literally, swollen Is not upright in him - The construction is probably that of a condition expressed absolutely. Lo, swollen is it, not upright is his soul in him. We should say, “His soul, if it be swollen , puffed up, is not upright in him.” The source of all sin was and is pride. It is especially the sin of all oppressors, of the Chaldee, of antichrists, and shall be of the antichrist. It is the parent of all heresy, and of all corruption and rejection of the gospel. It stands therefore as the type of all opposed to it. Of it he says, it is in its very inmost core (“in him”) lacking in uprightness. It can have no good in it, because it denies God, and God denies it His grace. And having nothing upright in it, being corrupt in its very inmost being, it cannot stand or abide. God gives it no power to stand. The words stand in contrast with the following, the one speaking of the cause of death, the other of life. The soul, being swollen with pride, shuts out faith, and with it the Presence of God. It is all crooked in its very inner self or being. Paul gives the result, Heb 10:39, “if any man draw back, my soul hath no pleasure in him.” The prophet’s words describe the proud man who stunts aloof from God, in himself; Paul, as he is in the Eyes of God. As that which is swollen in nature cannot be straight, it is clean contrary that the soul should be swollen with pride and yet upright. Its moral life being destroyed in its very inmost heart, it must perish. Alb.: “Plato saith, that properly is straight, which being applied to what is straight, touches and is touched everywhere. But God is upright, whom the upright soul touches and is touched everywhere; but what is not upright is bent away from God, Psa 73:1. […]