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*H A PRAYER OF HABACUC THE PROPHET FOR IGNORANCES.
Ver. 1. For ignorances. That is, for the sins of his people. In the Hebrew it is shignoth: which some take to signify a musical instrument, or tune, with which this sublime prayer and canticle was to be sung. Ch. — The term is omitted in several Latin MSS. The precise import cannot be ascertained; yet it seems to imply a song of comfort. C. — Sept. "with a canticle." H. — S. Jerom follows Aq. Sym. and the 5. edit. Theodot. has, "for voluntary" transgressions. C. — All sins proceed in some degree from ignorance, (W.) and are all the effects of free-will. H. — The prophet prays to be freed from sin, and foretells the coming of Christ, &c. W. — The Fathers apply this canticle to Him, as the Church herself does in her office. We cannot go astray, following such guides. Yet some think that an allusion is made to the return from captivity, and from Egypt, which were noble figures of the world's redemption. The prophet concludes with adoring the ways of God, (C.) which at first he had not comprehended. H. — He is astonished at God's mercy, in becoming incarnate for man's sake. W.
*H O Lord, I have heard thy hearing, and was afraid. O Lord, thy work, in the midst of the years bring it to life: In the midst of the years thou shalt make it known: when thou art angry, thou wilt remember mercy.
Ver. 2. Thy hearing, &c. That is, thy oracles, the great and wonderful things thou hast revealed to me: and I was struck with a reverential fear and awe. Ch. — I saw that the unjust would not escape. C. — Work. The great work of the redemption of man, which thou wilt bring to life and light in the midst of the years, when our calamities and miseries shall be at their height. Ch. — Years, at the time appointed. W. — Sept. read, "Lord, I considered thy works, and was astonished; in the midst of two living creatures, or lives, thou shalt be known," (H.) or found, between an ox and an ass, as the Church has it. Nat. and Circumc. W. — Christ appeared when the world was most dissolute. M. — The tradition of two animals being near the crib where he was born, is not of earlier date than about the fifth century. Some explain this of the Father between the Son and the Holy Ghost; others of Christ between the thieves, or the two testaments, or collecting his Church from Jews and Gentiles, &c. Sanct. C. — Moderns agree with S. Jerom's version. The prophet begs that God would perform his ancient miracles in his days, (C.) by relieving the captives, as he had formerly delivered their ancestors. H. — Make. Heb. and Sept. "when the years approach, thou shalt be made known; when the time shall come, thou shalt be manifested; when my soul shall be troubled, in wrath thou," &c. H. — God never shuts the gate of mercy to the penitent. Nah. i. 3. C.
* Summa
*S Part 4, Ques 1, Article 6
[III, Q. 1, Art. 6]
Whether the Incarnation Ought to Have Been Put Off Till the End of the World?
Objection 1: It would seem that the work of the Incarnation ought to have been put off till the end of the world. For it is written (Ps. 91:11): "My old age in plentiful mercy"--i.e. "in the last days," as a gloss says. But the time of the Incarnation is especially the time of mercy, according to Ps. 101:14: "For it is time to have mercy on it." Therefore the Incarnation ought to have been put off till the end of the world.
Obj. 2: Further, as has been said (A. 5, ad 3), in the same subject, perfection is subsequent in time to imperfection. Therefore, what is most perfect ought to be the very last in time. But the highest perfection of human nature is in the union with the Word, because "in Christ it hath pleased the Father that all the fulness of the Godhead should dwell," as the Apostle says (Col. 1:19, and 2:9). Therefore the Incarnation ought to have been put off till the end of the world.
Obj. 3: Further, what can be done by one ought not to be done by two. But the one coming of Christ at the end of the world was sufficient for the salvation of human nature. Therefore it was not necessary for Him to come beforehand in His Incarnation; and hence the Incarnation ought to have been put off till the end of the world.
_On the contrary,_ It is written (Hab. 3:2): "In the midst of the years Thou shalt make it known." Therefore the mystery of the Incarnation which was made known to the world ought not to have been put off till the end of the world.
_I answer that,_ As it was not fitting that God should become incarnate at the beginning of the world, so also it was not fitting that the Incarnation should be put off till the end of the world. And this is shown first from the union of the Divine and human nature. For, as it has been said (A. 5, ad 3), perfection precedes imperfection in time in one way, and contrariwise in another way imperfection precedes perfection. For in that which is made perfect from being imperfect, imperfection precedes perfection in time, whereas in that which is the efficient cause of perfection, perfection precedes imperfection in time. Now in the work of the Incarnation both concur; for by the Incarnation human nature is raised to its highest perfection; and in this way it was not becoming that the Incarnation should take place at the beginning of the human race. And the Word incarnate is the efficient cause of the perfection of human nature, according to John 1:16: "Of His fulness we have all received"; and hence the work of the Incarnation ought not to have been put off till the end of the world. But the perfection of glory to which human nature is to be finally raised by the Word Incarnate will be at the end of the world.
Secondly, from the effect of man's salvation; for, as is said _Qq. Vet. et Nov. Test., qu. 83,_ "it is in the power of the Giver to have pity when, or as much as, He wills. Hence He came when He knew it was fitting to succor, and when His boons would be welcome. For when by the feebleness of the human race men's knowledge of God began to grow dim and their morals lax, He was pleased to choose Abraham as a standard of the restored knowledge of God and of holy living; and later on when reverence grew weaker, He gave the law to Moses in writing; and because the gentiles despised it and would not take it upon themselves, and they who received it would not keep it, being touched with pity, God sent His Son, to grant to all remission of their sin and to offer them, justified, to God the Father." But if this remedy had been put off till the end of the world, all knowledge and reverence of God and all uprightness of morals would have been swept away from the earth.
Thirdly, this appears fitting to the manifestation of the Divine power, which has saved men in several ways--not only by faith in some future thing, but also by faith in something present and past.
Reply Obj. 1: This gloss has in view the mercy of God, which leads us to glory. Nevertheless, if it is referred to the mercy shown the human race by the Incarnation of Christ, we must reflect that, as Augustine says (Retract. i), the time of the Incarnation may be compared to the youth of the human race, "on account of the strength and fervor of faith, which works by charity"; and to old age--i.e. the sixth age--on account of the number of centuries, for Christ came in the sixth age. And although youth and old age cannot be together in a body, yet they can be together in a soul, the former on account of quickness, the latter on account of gravity. And hence Augustine says elsewhere (Qq. lxxxiii, qu. 44) that "it was not becoming that the Master by Whose imitation the human race was to be formed to the highest virtue should come from heaven, save in the time of youth." But in another work (De Gen. cont. Manich. i, 23) he says: that Christ came in the sixth age--i.e. in the old age--of the human race.
Reply Obj. 2: The work of the Incarnation is to be viewed not as merely the terminus of a movement from imperfection to perfection, but also as a principle of perfection to human nature, as has been said.
Reply Obj. 3: As Chrysostom says on John 3:11, "For God sent not His Son into the world to judge the world" (Hom. xxviii): "There are two comings of Christ: the first, for the remission of sins; the second, to judge the world. For if He had not done so, all would have perished together, since all have sinned and need the glory of God." Hence it is plain that He ought not to have put off the coming in mercy till the end of the world. _______________________
*H God will come from the south, and the holy one from mount Pharan: His glory covered the heavens, and the earth is full of his praise.
Ver. 3. South. God himself will come to give us his law, and to conduct us into the true land of promise: as heretofore he came from the south, (in the Heb. Teman) and from Mount Pharan, to give his law to his people in the desert. See Deut. xxxiii. 2. Ch. — Sept. render, "the shady and thick mount, Diapsalma." S. Jerom, Pharan semper. Heb. Sela. Ps. ix. W. — The term seems to denote a pause. There might be many in the same canticle, (C.) as we find three here, (v. 9. 13) and many placed at irregular distances in the Psalms. H. — The Hebrews had long sojourned in the Stony Arabia, under the guidance of the Lord. We should render in the past time to v. 16. C. — Christ was born (H.) at Bethlehem, to the south of Jerusalem, (W.) and had given the law, as a Jew interpreted this passage to S. Jerom. He was probably a convert. H.
*H His brightness shall be as the light: horns are in his hands: There is his strength hid:
Ver. 4. Horns, &c. That is, strength and power, which by a Heb. phrase are called horns: or beams of light, which come forth from his hands: or it may allude to the cross, in the horns of which the hands of Christ were fastened, where his strength was hidden, by which he overcame the world, and drove out death and the devil. Ch. — Horns may also designate the nails, the prints of which remained in our Saviour's hands after his glorious resurrection. H. — God appeared hurling his thunderbolts (v. 11. Ps. xvii. 16. C.) with a fiery law in his right hand, all shining with glory. Ex. xix. 18. and xxxiv. 29. Deut. v. 22. H. — Sinai seemed to be all on fire. Nothing can resist lightning. C. — Fulmine terres. Æn. i. — Hid, Sept. "and he has placed the strong love of his power," (H.) Jesus Christ, who has given his life for us. C.
*H Death shall go before his face. And the devil shall go forth before his feet.
Ver. 5. Death, &c. Both death and the devil shall be the executioners of his justice against his enemies; as they were heretofore against the Egyptians and Chanaanites. Ch. — Heb. daber, (H.) according to the different pronunciation, is rendered "the word" by the Sept. and Theo.; "the plague," by Aquila, &c. After Christ was baptized, the devil came to tempt him. S. Jer. — Devil. Heb. resheph, (H.) or "bird," (Sym. &c.) means "creeping on the belly," as is explained by the Jews of the devil, who tempted our first parents. S. Jer. — Moderns (H.) follow the Chal. and understand the carbuncle. C. — Prot. "burning coals:" marg. "diseases," (H.) resembling the pestilence. God destroyed his enemies and the murmuring Hebrews. C. — Sept. "and it (the word) shall go out into the fields behind his feet." God's will shall be published in the field of the world, (H.) when the gospel shall be preached to the Gentiles.
*H He stood and measured the earth. He beheld, and melted the nations: and the ancient mountains were crushed to pieces. The hills of the world were bowed down by the journeys of his eternity.
Ver. 6. Measured. Sept. "the earth was troubled," (C.) or shaken. H. — He beheld. One look of his eye is enough to melt all the nations, and to reduce them to nothing. For all heaven and earth disappear when they come before his light. Apoc. xx. 11. Ch. — The Chanaanites were dismayed at the approach of God's people. He routed the nations, and determined the portion which he had chosen for Israel. Jos. ii. 9. C. — Mountains. By the mountains and hills are signified the great ones of the world, that persecute the Church, whose power was quickly crushed by the Almighty. Ch. — The roughest roads in the wilderness were made smooth. God is poetically described at the head of his people. Deut. viii. 4. and xxxiii. 15. Ps. lxxv. 5. C.
*H I saw the tents of Ethiopia for their iniquity, the curtains of the land of Madian shall be troubled.
Ver. 7. Ethiopia, the land of the Blacks, and Madian, are here taken for the enemies of God and his people, who shall perish for their iniquity. Ch. — Chus peopled that part of Arabia. H. — Heb. has Chusan, perhaps to rhyme with Madian; though some think that Chusan (defeated by Othoniel) and Madian (over whom Gedeon gained a complete victory) are designated. Judg. ii and vi. When the Hebrews had crossed the Red Sea, the Arabs and Madianites removed their tents in great trepidation. C. — These nations dwelt chiefly under tents, or skins, which would be removed in time of war. W.
*H Wast thou angry, O Lord, with the rivers? or was thy wrath upon the rivers? or thy indignation in the sea? Who will ride upon thy horses: and thy chariots are salvation.
Ver. 8. With the rivers, &c. He alludes to the wonders wrought heretofore by the Lord in favour of his people Israel, when the waters of the rivers, viz. of Arnon and Jordan, and of the Red Sea, retired before their face; when he came as it were with his horses and chariots to save them; when he took up his bow for their defence, in consequence of the oath he had made to their tribes; when the mountains trembled, and the deep stood with its waves raised up in a heap, as with hands lifted up to heaven; when the sun and moon stood still at his command, &c. to comply with his anger, not against the rivers and sea, but against the enemies of his people. How much more will he do in favour of his Son, and against the enemies of his Church? Ch. — Horses: the ark of the covenant. C.
*H Thou wilt surely take up thy bow: according to the oaths which thou hast spoken to the tribes. Thou wilt divide the rivers of the earth.
Ver. 9. Take. Sept. bend thy bow over the sceptres, says the Lord, Diapsalma." Sela is neglected by the Vulg. or (H.) by S. Jerom, as having no meaning. C. — Yet we find in the edit. of his works he renders it, for ever; and here observes, that the Lord "always dwells with his saints," and attacks vices by their mouths. — Rivers. Sept. "the earth shall be cut by rivers." H. — Greek historians mention several rivers which have appeared or ceased to flow in consequence of earthquakes. The apostles, moved by Christ, water the world and form the Church. S. Jer.
*H The mountains saw thee, and were grieved: the great body of waters passed away. The deep put forth its voice: the deep lifted up its hands.
Ver. 10. Grieved. They seemed full of surprise, as in labour, (Heb.) and the abyss spoke in its manner, (C.) obeying thy voice, and letting the Israelites pass. H. Ps. lxxiii. 15. and cxiii. 3. Num. xxi. 13. C. — "Earth, sea, and rocks quake at the sight of God." Æschyl. H. — Sept. are obscure, (C.) "Peoples shall behold thee, and grieve, (or be in labour: ωδινησουσι has both meanings. S. Jer.) Dividing the waters of the passage, the abyss," &c. Other cop. read, "Thou, Lord, wilt divide," which S. Jerom explains of heresies, which soon disappear. H.
*H The sun and the moon stood still in their habitation, in the light of thy arrows, they shall go in the brightness of thy glittering spear.
Ver. 11. Go. The five kings shall flee at the descent of Bethoron; or the heavenly body shall proceed at thy command, at the signal given by thunder. Jos. x. 11.
*H Thou wentest forth for the salvation of thy people: for salvation with thy Christ. Thou struckest the head of the house of the wicked: thou hast laid bare his foundation even to the neck.
Ver. 13. Christ. This may well be explained of the incarnation. God was touched at the miseries of his people, and rescued them by Moses. C. — Theodotion and Symmachus, "Ebionite, half Christians," give a Jewish interpretation, "to save thy Christ." Aquila, though a Jew, and the 5th edit. agree with us; but the 6th edit. best explains the mystery, "through Jesus, thy Christ." S. Jer. — Head, &c. Such was Pharao heretofore; such shall antichrist be hereafter. Ch. — It may also be understood of Nabuchodonosor and of all persecutors. H. — Cyrus cut off Baltassar; Christ will destroy antichrist, (2 Thess. ii. M.) the head of the wicked congregation. Is. xi. 4. W. — Neck, or root. Pharao's eldest son perished. Ex. xiv. 17. C.
*H Thou hast cursed his sceptres, the head of his warriors, them that came out as a whirlwind to scatter me. Their joy was like that of him that devoureth the poor man in secret.
Ver. 14. Sceptres. The nobles were drowned (H.) with their king, (C.) when they expected an easy prey. Ex. xiii. 9. H. — Heb. "thou hast pierced the chief of their troops in the midst of tribes," or sticks, as the Egyptians perhaps slew each other. C.
*H Thou madest a way in the sea for thy horses, in the mud of many waters.
Ver. 15. Sea, &c. to deliver thy people from the Egyptian bondage; and thou shalt work the like wonders, in the spiritual way, to rescue the children of thy Church from their enemies. Ch. — The waters stood up like mountains, while God seemed to pass in his triumphal car. C.
*H I have heard and my bowels were troubled: my lips trembled at the voice. Let rottenness enter into my bones, and swarm under me. That I may rest in the day of tribulation: that I may go up to our people that are girded.
Ver. 16. I have heard, &c. viz. the evils that are now coming upon the Israelites for their sins; and that shall come hereafter upon all impenitent sinners: and the foresight that I have of these miseries makes me willing to die, that I may be at rest, before this general tribulation comes, in which all good things shall be withdrawn from the wicked. Ch. — The five woes denounced C. ii. make the deepest impression upon me. H. — I fear lest I should sin. S. Jer. — The thought of so many wonders makes me speechless. C. — Me. Let me find rest in the grave, like Job. H. — I trust that God will raise me up. C. — Heb. "rottenness hath entered,...and I trembled in myself." Sept. (15) "horses, troubling many waters: (16) I watched, and my belly was filled with fear at the voice of the prayer of my lips, and trembling entered my bones, and under me my strength (or frame, εξις; σομε ρεαδ ισχυς ) was troubled. I shall rest in the day of my tribulation, to go up to the people of my parish," or neighbourhood; παροικιας. H. — People, &c. That I may join the happy company in the bosom of Abraham, that are girded; that is, prepared for their journey, by which they shall attend their Lord, when he shall ascend into heaven. To which high and happy place, my Jesus, that is, my Saviour, the great conqueror of death and hell, shall one day conduct me rejoicing and singing psalms of praise. v. 18. and 19. Ch. — Girded. Heb. "transmigration or desolation." Habacuc was mercifully allowed by Providence to dwell in Juda, when almost all were led away. He was transported through the air to feed Daniel, (xiv. 32.) where he might see his brethren, as he here insinuates, having relied on God's mercy. v. 2. C. — Prot. "when he cometh up unto the people, he will invade them with his troops; (marg. "cut them in pieces") 17. Although the," &c. When all shall be ravaged, I will still hope. H. — All must be patiently endured, that we may rest at last. W.
*H For the fig tree shall not blossom: and there shall be no spring in the vines. The labour of the olive tree shall fail: and the fields shall yield no food: the flock shall be cut off from the fold, and there shall be no herd in the stalls.
Ver. 17. Fail. Lit. "lie," (H.) or frustrate our expectations. C. — Spem mentita seges. Hor. i. ep. 7. — Fold. Sept. "food."
*H But I will rejoice in the Lord: and I will joy in God my Jesus.
Ver. 18. Jesus. Heb. yishi, "my (H.) salvation." C. — Sept. "saviour." Chal. "redeemer." H. — Jesus was the desire of all nations, and he imparts true joy to the faithful. John viii. 56. C. — At the last day, plagues similar to those of Egypt will occur; but the elect shall rejoice. S. Jer.
*H The Lord God is my strength: and he will make my feet like the feet of harts: and he the conqueror will lead me upon my high places singing psalms.
Ver. 19. Places. I shall escape the fury of the Chaldeans, and sing a hymn of thanksgiving. C. — "The conqueror singing psalms" may be unconnected with the rest, (H.) and designed to shew that the hymn was intended for religious meetings. It may signify, "To the chief over the female musicians." C. — Lamnatseach binginothai. Prot. "to the chief singer on my stringed instruments." Marg. "Neginoth." Sept. "He will order my feet unto perfection. He will establish me upon the heights, to gain the victory in his canticle." H. — I shall exchange my former complaints for songs of praise, and be crowned by Jesus. S. Jer.