Day 1069 of 1461 · 2029-12-04
Habakkuk 2:1–20
1I will stand at my watch, and set myself on the ramparts, and will look out to see what he will say to me, and what I will answer concerning my complaint.
2Yahweh answered me, “Write the vision, and make it plain on tablets, that he who runs may read it.
3For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it; because it will surely come. It won’t delay.
4Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.
5Yes, moreover, wine is treacherous. An arrogant man who doesn’t stay at home, who enlarges his desire as Sheol, and he is like death, and can’t be satisfied, but gathers to himself all nations, and heaps to himself all peoples.
6Won’t all these take up a parable against him, and a taunting proverb against him, and say, ‘Woe to him who increases that which is not his, and who enriches himself by extortion! How long?’
7Won’t your debtors rise up suddenly, and wake up those who make you tremble, and you will be their victim?
8Because you have plundered many nations, all the remnant of the peoples will plunder you, because of men’s blood, and for the violence done to the land, to the city and to all who dwell in it.
9Woe to him who gets an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!
10You have devised shame to your house, by cutting off many peoples, and have sinned against your soul.
11For the stone will cry out of the wall, and the beam out of the woodwork will answer it.
12Woe to him who builds a town with blood, and establishes a city by iniquity!
13Behold, isn’t it of Yahweh of Armies that the peoples labor for the fire, and the nations weary themselves for vanity?
14For the earth will be filled with the knowledge of Yahweh’s glory, as the waters cover the sea.
15“Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies!
16You are filled with shame, and not glory. You will also drink, and be exposed! The cup of Yahweh’s right hand will come around to you, and disgrace will cover your glory.
17For the violence done to Lebanon will overwhelm you, and the destruction of the animals, which made them afraid; because of men’s blood, and for the violence done to the land, to every city and to those who dwell in them.
18“What value does the engraved image have, that its maker has engraved it; the molten image, even the teacher of lies, that he who fashions its form trusts in it, to make mute idols?
19Woe to him who says to the wood, ‘Awake!’ or to the mute stone, ‘Arise!’ Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all within it.
20But Yahweh is in his holy temple. Let all the earth be silent before him!”
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~945 words.
Matthew Henry. When we go to read and hear the word of God, and so to consult the lively oracles, we must set ourselves to observe what God will thereby say unto us, to suit our case, what word of conviction, caution, counsel, and comfort, he will bring to our souls, that we may receive it, and submit to the power of it, and may consider what we shall answer, what returns we shall make to the word of God, when we are reproved by it. 4. Note, It is common for men to pretend it as an excuse for their covetousness and ambition that they only consult their own safety, and aim to secure themselves; and yet they do but deceive themselves when they think their wealth will be a strong city to them, and a high wall, for it is so only in their own conceit, Pro 18:11. [2.] What he will get by it: Thou hast consulted, not safety, but shame, to thy house, by cutting off many people, Hab 2:10. See what good God brings out of the staining and sinking of earthly glory; he thereby manifests and magnifies his own glory, and fills the earth with the knowledge of it as plentifully as the waters cover the sea, which lie deep, spread far, and shall not be dried up until time shall be no more. To entice others to drunkenness, to put the bottle to them, that they may be allured to it by its charms, by looking on the wine when it is red and gives its colour in the cup, or to force them to it, obliging them by the rules of the club (and club-laws indeed they are) to drink so many glasses, and so filled, is to do what we can, and perhaps more than we know of, towards the murder both of soul and body; and those that do so have a great deal to answer for. 2. The criminals charged by them are oppressors and extortioners, that raise estates by rapine and injustice; and it is mentioned here again (Hab 2:17), the very same that was said Hab 2:8, for that is the crime upon which the greatest stress is laid; it is because of men's blood, innocent blood, barbarously and unjustly shed, which is a provoking crying thing; it is for the violence of the land, of the city, and of all that dwell therein, which God will certainly reckon for, sooner or later, as the asserter of right and the avenger of wrong.
Jamieson–Fausset–Brown. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare Dan 12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, Rev 22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. the remnant of the people--Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee. the violence of the land . . . city--that is, on account of thy violent oppression of the lands and cities of the earth [GROTIUS] (compare Hab 2:5-6, Hab 2:12). Thou hast consulted shame . . . by cutting off many--MAURER, more literally, "Thou hast consulted shame . . . to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house. sinned against thy soul--that is, against thyself; thou art the guilty cause of thine own ruin (Pro 8:36; Pro 20:2). "Thou art filled" indeed (though so insatiable), but it is "with shame." shame for glory--instead of thy former glory (Hos 4:7). drink thou also--The cup of sorrow is now in thy turn to pass to thee (Jer 25:15-17; Lam 4:21). thy foreskin--expressing in Hebrew feeling the most utter contempt. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in Hab 2:8. the violence of the land, &c.--that is, inflicted on the land by thee.
John Calvin. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. 8. Hence he says, because thou hast plundered many nations; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. He adds another vice, which is almost ever connected with the former--that he may set, he says, his nest on high; for the avaricious have a regard to this--to fortify themselves; for as an evil conscience is always fearful, many dangers come across their minds--"This may happen to me," and then, "My wealth will procure for me the hatred and envy of many. For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. 17. In this case the rendering would be the following-- Because the violence done to Libanus shall overwhelm thee; And the depredation done to the beasts shall rend thee; On account of the blood of men, and of violence to the land, To the city, and to all who dwelt in it.
Full commentary on this passage
Matthew Henry
chapter
In this chapter we have an answer expected by the prophet (Hab 2:1), and returned by the Spirit of God, to the complaints which the prophet made of the violences and victories of the Chaldeans in the close of the foregoing chapter. The answer is, I. That after God has served his own purposes by the prevailing power of the Chaldeans, has tried the faith and patience of his people, and distinguished between the hypocrites and the sincere among them, he will reckon with the Chaldeans, will humble and bring down, not only that proud monarch Nebuchadnezzar, but that proud monarchy, for their boundless and insatiable thirst after dominion and wealth, for which they themselves should at length be made a prey (Hab 2:2-8). II. That not they only, but all other sinners like them, should perish under a divine woe. 1. Those that are covetous, are greedy of wealth and honours (Hab 2:9, Hab 2:11). 2. Those that are injurious and oppressive, and raise estates by wrong and rapine (Hab 2:12-14). 3. Those that promote drunkenness that they may expose their neighbours to shame (Hab 2:15-17). 4. Those that worship idols (Hab 2:18-20).
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Here, I. The prophet humbly gives his attendance upon God (Hab 2:1): "I will stand upon my watch, as a sentinel on the walls of a besieged city, or on the borders of an invaded country, that is very solicitous to gain intelligence. I will look up, will look round, will look within, and watch to see what he will say unto me, will listen attentively to the words of his mouth and carefully observe the steps of his providence, that I may not lose the least hint of instruction or direction. I will watch to see what he will say in me" (so it may be read), "what the Spirit of prophecy in me will dictate to me, by way of answer to my complaints." Even in a ordinary way, God not only speaks to us by his word, but speaks in us by our own consciences, whispering to us, This is the way, walk in it; and we must attend to the voice of God in both. The prophet's standing upon his tower, or high place, intimates his prudence, in making use of the helps and means he had within his reach to know the mind of God, and to be instructed concerning it. Those that expect to hear from God must withdraw from the world, and get above it, must raise their attention, fix their thought, study the scriptures, consult experiences and the experienced, continue instant in prayer, and thus set themselves upon the tower. His standing upon his watch intimates his patience, his constancy and resolution; he will wait the time, and weather the point, as a watchman does, but he will have an answer; he will know what God will say to him, not only for his own satisfaction, but to enable him as a prophet to give satisfaction to others, and answer their exceptions, when he is reproved or argued with. Herein the prophet is an example to us. 1. When we are tossed and perplexed with doubts concerning the methods of Providence, are tempted to think that it is fate, or fortune, and not a wise God, that governs the world, or that the church is abandoned, and God's covenant with his people cancelled and laid aside, then we must take pains to furnish ourselves with considerations proper to clear this matter; we must stand upon our watch against the temptation, that it may not get ground upon us, must set ourselves upon the tower, to see if we can discover that which will silence the temptation and solve the objected difficulties, must do as the psalmist, consider the days of old and make a diligent search (Psa 77:6), must go into the sanctuary of God, and there labour to understand the end of these things (Psa 73:17); we must not give way to our doubts, but struggle to make the best of our way out of them. 2. When we have been at prayer, pouring out our complaints and requests before God, we must carefully observe what answers God gives by his word, his Spirit, and his providences, to our humble representations; when David says, I will direct my prayer unto thee, as an arrow to the mark, he adds, I will look up, will look after my prayer, as a man does after the arrow he has shot, Psa 5:3. We must hear what God the Lord will speak, Psa 85:8. 3. When we go to read and hear the word of God, and so to consult the lively oracles, we must set ourselves to observe what God will thereby say unto us, to suit our case, what word of conviction, caution, counsel, and comfort, he will bring to our souls, that we may receive it, and submit to the power of it, and may consider what we shall answer, what returns we shall make to the word of God, when we are reproved by it. 4. When we are attacked by such as quarrel with God and his providence as the prophet here seems to have been - beset, besieged, as in a tower, by hosts of objectors - we should consider how to answer them, fetch our instructions from God, hear what he says to us for our satisfaction, and have that ready to say to others, when we are reproved, to satisfy them, as a reason of the hope that is in us (Pe1 3:15), and beg of God a mouth and wisdom, and that it may be given us in that same hour what we shall speak.
II. God graciou…
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5–14
The prophet having had orders to write the vision, and the people to wait for the accomplishment of it, the vision itself follows; and it is, as divers other prophecies we have met with, the burden of Babylon and Babylon's king, the same that was said to pass over and offend, Hab 1:11. It reads the doom, some think, of Nebuchadnezzar, who was principally active in the destruction of Jerusalem, or of that monarchy, or of the whole kingdom of the Chaldeans, or of all such proud and oppressive powers as bear hard upon any people, especially upon God's people. Observe,
I. The charge laid down against this enemy, upon which the sentence is grounded, Hab 1:5. The lusts of the flesh, the lusts of the eye, and the pride of life, are the entangling snares of men, and great men especially; and we find him that led Israel captive himself led captive by each of these. For, 1. He is sensual and voluptuous, and given to his pleasures: He transgresses by wine. Drunkenness is itself a transgression, and is the cause of abundance of transgression. We read of those that err through wine, Isa 28:7. Belshazzar (in whom particularly this prophecy had its accomplishment) was in the height of his transgression by wine when the hand-writing upon the wall signed the warrant for his immediate execution, pursuant to this sentence, Dan 5:1. 2. He is haughty and imperious: He is a proud man, and his pride is a certain presage of his fall coming on. If great men be proud men, the great God will make them know he is above them. His transgressing by wine is made the cause of his arrogance and insolence: therefore he is a proud man. When a man is drunk, though he makes himself as mean as a beast, yet he thinks himself as great as a king, and prides himself in that by which he shames himself. We find the crown of pride upon the head of the drunkards of Ephraim, and a woe to both, Isa 28:1. 3. He is covetous and greedy of wealth, and this is the effect of his pride; he thinks himself worthy to enjoy all, and therefore makes it his business to engross all. The Chaldean monarchy aimed to be a universal one. He keeps not at home, is not content with his own, which he has an incontestable title to, but thinks it too little, and so enjoys it not, nor takes the comfort he might in his own palace, in his own dominion. His sin is his punishment, his ambition is his perpetual uneasiness. Though the home be a palace, yet to a discontented mind it is a prison. He enlarges his desire as hell, or the grave, which daily receives the body of the dead, and yet still cries, Give, give; he is as death, which continues to devour, and cannot be satisfied. Note, It is the sin and folly of many who have a great deal of the wealth of this world that they do not know when they have enough, but the more they have the more they would have, and the more eager they are for it. And it is just with God that the desires which are insatiable should still be unsatisfied; it is the doom passed on those that love silver that they shall never be satisfied with it, Ecc 5:10. Those that will not be content with their allotments shall not have the comfort of their achievements. This proud prince is still gathering to him all nations, and heaping to him all people, invading their rights, seizing their properties, and they must not be unless they will be his, and under his command. One nation will not satisfy him unless he has another, and then another, and all at last; as those in a lower sphere, to gratify the same inordinate desire, lay house to house, and field to field, that they may be placed alone in the earth, Isa 5:8. And it is hard to say which is more to be pitied, the folly of such ambitious princes as place their honour in enlarging their dominions, and not in ruling them well, or the misery of those nations that are harassed and pulled to pieces by them.
II. The sentence passed upon him (Hab 2:6): Shall not all these take up a parable against him? His doom is,
1. That, since pride has be…
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15–20
The three foregoing articles, upon which the woes here are grounded, are very near akin to each other. The criminals charged by them are oppressors and extortioners, that raise estates by rapine and injustice; and it is mentioned here again (Hab 2:17), the very same that was said Hab 2:8, for that is the crime upon which the greatest stress is laid; it is because of men's blood, innocent blood, barbarously and unjustly shed, which is a provoking crying thing; it is for the violence of the land, of the city, and of all that dwell therein, which God will certainly reckon for, sooner or later, as the asserter of right and the avenger of wrong.
But here are two articles more, of a different nature, which carry a woe to all those in general to whom they belong, and particularly to the Babylonian monarchs, by whom the people of God were taken and held captives.
I. The promoters of drunkenness stand here impeached and condemned. Belshazzar was one of those; he was so, remarkably that very night that the prophecy of this chapter was fulfilled in the period of his life and kingdom, when he drank wine before a thousand of his lords (Dan 5:1), began the healths, and forced them to pledge him. And perhaps it was one reason why the succeeding monarchs of Persia made it a law of their kingdom that in drinking none should compel, but they should do according to every man's pleasure (as we find, Est 1:8), because they had seen in the kings of Babylon the mischievous consequences of forcing healths and making people drunk. But the woe here stands firm and very fearful against all those, whoever they are, who are guilty of this sin at any time, and in any place, from the stately palace (where that was) to the paltry ale-house. Observe,
1. Who the sinner is that is here articled against; it is he that makes his neighbour drunk, Hab 2:15. To give a neighbour drink who is in want, who is thirsty and poor, though it be but a cup of cold water to a disciple, in the name of a disciple, to give drink to weary traveller, nay, and to give strong drink to him that is ready to perish, and wine to those that are heavy of heart, is a piece of charity which is required of us, and shall be recompensed to us. I was thirsty, and you gave me drink. But to give a neighbour drink who has enough already, and more than enough, with design to intoxicate him, that he may expose himself, may talk foolishly, and make himself ridiculous, may disclose his own secret concerns, or be drawn in to agree to a bad bargain for himself - this is abominable wickedness; and those who are guilty of it, who make a practice of it, and take a pride and pleasure in it, are rebels against God in heaven, and his sacred laws, factors for the devil in hell, and his cursed interests, and enemies to men on earth, and their honour and welfare; they are like the son of Nebat, who sinned and made Israel to sin. To entice others to drunkenness, to put the bottle to them, that they may be allured to it by its charms, by looking on the wine when it is red and gives its colour in the cup, or to force them to it, obliging them by the rules of the club (and club-laws indeed they are) to drink so many glasses, and so filled, is to do what we can, and perhaps more than we know of, towards the murder both of soul and body; and those that do so have a great deal to answer for.
2. What the sentence is that is here passed upon him. There is a woe to him (Hab 2:15), and a punishment (Hab 2:16) that shall answer to the sin. (1.) Does he put the cup of drunkenness into the hand of his neighbour? The cup of fury, the cup of trembling, the cup of the Lord's right hand, shall be turned unto him; the power of God shall be armed against him. That cup which had gone round among the nations, to make them a desolation, an astonishment, and a hissing, which had made them stumble and fall, so that they could rise no more, shall at length be put into the hand of the king of Babylon, as was foretold, Jer 25:15, Jer 25:16,…
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John Calvin
1
Habakkuk 2:1
1. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.
1. Super speculam meam stabo, et statuam me super arcem, et speculabor ad videndum quid loquatur mecum, et quid respondeam ad increpationem meam.
We have seen in the first chapter Habakkuk 1:2-3 that the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine providence; and even the Prophet uttered complaints of this kind. He now begins to recover himself from his perplexities; and he ever speaks in the person of the godly, or of the whole Church. For what is done by some interpreters, who confine what is said to the prophetic office, I do not approve; and it may be easy from the contempt to learn, that the Prophet does not speak according to his private feeling, but that he represents the feelings of all the godly. So then we ought to collect this verse with the complaints, which we have before noticed; for the Prophet, finding himself sinking, and as it were overwhelmed in the deepest abyss, raises himself up above the judgement and reason of men, and comes nearer to God, that he might see from on high the things which take place on earth, and not judge according to the understanding of his own flesh, but by the light of the Holy Spirit. For the tower of which he speaks is patience arising from hope. If indeed we would struggle perseveringly to the last, and at length obtain the victory over all trials and conflicts, we must rise above the world.
Some understand by tower and citadel the Word of God: and this may in some measure be allowed, though not in every respect suitable. If we more fully weigh the reason for the metaphor, we shall be at no loss to know that the tower is the recess of the mind, where we withdraw ourselves from the world; for we find how disposed we are all to entertain distrust. When, therefore, we follow our own inclination, various temptations immediately lay hold on us; nor can we even for a moment exercise hope in God: and many things are also suggested to us, which take away and deprive us of all confidence: we become also involved in variety of thoughts, for when Satan finds men wandering in their imaginations and blending many things together, he so entangles them that they cannot by any means come nigh to God. If then we would cherish faith in our hearts, we must rise above all these difficulties and hindrances. And the Prophet by tower means this, that he extricated himself from the thoughts of the flesh; for there would have been no end nor termination to his doubts, had he tried to form a judgement according to his own understanding; I will stand, he says, on my tower, [24] I and I will set myself on the citadel. In short, the sentence carries this meaning--that the Prophet renounced the judgement of men, and broke through all those snares by which Satan entangles us and prevents us to rise above the earth.
He then adds, I will watch to see what he may say to me, that is, I will be there vigilant; for by watching he means vigilance and waiting, as though he had said, "Though no hope should soon appear, I shall not despond; nor shall I forsake my station; but I shall remain constantly in that tower, to which I wish now to ascend: I will watch then to see what he may say to me." The reference is evidently to God; for the opinion of those is not probable, who apply this "saying" to the ministers of Satan. For the Prophet says first, I will see what he may say to me,' and then he adds, and what I shall answer.' They who explain the words what he may say,' as referring to the wicked who might oppose him for the purpose of shaking his faith, overlook the words of the Prophet, for he speaks here in the singular number; and as there is no name expressed, th…
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2
Habakkuk 2:2, 3
2. And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.
2. Et respondit mihi Jehova et dixit, Scribe visionem, et explana super tabulas, ut currat legens in ea:
3. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
3. Quia adhue visio ad tempus statutum, et loquetur ad finem, et non mentietur; si moram fecerit, expecta eam; quia veniendo veniet, et non tardabit.
The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquillity, and constantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me, he says, did Jehovah, and said. There is no doubt but that the Prophet accommodates here his own example to the common instruction of the whole Church. Hence, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need.
But he afterwards comes to the discharge of his prophetic office; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written: and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all.
Write, then, the vision, and make it plain; for v'r, bar properly means, to declare plainly. [26] Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an appointed time
This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision, is for a time, and a fixed time: for mvd, muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immoderate ardor which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so speaks as to be at liberty to defer the execution of his promise until it seems good to him.
At the end, he says, it will speak [27] In a word, the Prophet intimates, that honor is to be given to God's word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end, then, it will speak and it will not lie [28] Here the Prophet means, that fulfillment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to indulge our fervid and importunate desires by an immediate fulfillment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain ourselves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, lie
He afterward…
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4
Habakkuk 2:4
4. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.
4. Ecce exaltatio, (vel, qui se munit, ut alii vertunt,) non recta est anima ejus in ipso: justus autem in fide sua vivet.
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 phlh, 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 vphl, ouphel, rightly deriving it from phl, 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 phlh, 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 …
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5
Habakkuk 2:5
5. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people.
5. Quanto magis (vel, etiam certe) vino transgrediens vir superbus, et non habitabit, quid dilatat quasi sepulchrum animam suam, et est similis morti, (ipse quasi mors, ad verbum,) et non satiabitur (non satiatur, significat actum continuum,) et colliget ad se omnes gentes, et coacervabit ad se omnes populos.
The Prophet has taught us that a tranquil state of mind cannot be otherwise had than by recumbing on the grace of God alone; and that they who elate themselves, and fly in the air, and feed on the wind, procure for themselves many sorrows and inquietudes. But he now comes to the king of Babylon, and also to his kingdom; for in my judgement he speaks not only of the king, but includes also that tyrannical empire with its people, and represents them as a great company of robbers. He then says in short, that though the Babylonians, like drunken men, hurried here and there without any control, yet God's vengeance, by which they were to be brought to nothing, was nigh at hand. What ever therefore the Prophet subjoins to the end of the chapter tends to confirm his doctrine, which we have already explained--that the just shall live by faith. We cannot indeed be fully convinced of this except we hold firmly this principle--that God cares for us, and that the whole world is governed by his providence; so that it cannot be but that he will at length check the wicked, and punish their sins, and deliver the innocent who call upon him. Unless this be our conviction, there can be no benefit derived from our faith; we might indeed be a hundred times deceived; for experience teaches us that the hopes of men, as long as they are fixed on the earth, are vain and delusive, as they are only mere imaginations. Except then God governs the world there is no salvation to the faithful; for God in that case would delude them with vain promises, and they would flatter themselves with an empty prospect, or hope for that which is not. Hence the Prophet shows how it is that the just shall live by faith; and that is because the Lord will defend all who call upon him, and that inasmuch as he is the just Judge of all the world, he will finally execute judgement on all the wicked, though for a time they act wantonly, and think that they shall escape punishment, because God does not execute upon them immediate vengeance. We now perceive the design of the Prophet.
As to the words, these two particles, 'ph ky, aph ki, when joined together, amplify the meaning; and some render them--"how much more;" others take them as a simple affirmative, and render them "truly." I approve of a middle course, and render them "yea, truly;" (Etiam certe;) and they are so taken as I think, in Genesis 3:1, Satan thus asked the woman--yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain,--"How comes it that God should interdict the eating of the fruit? yea, is it so truly? can it be so? So it is in this place, yea, truly, says the Prophet. That it is an amplification may be gathered from the context. He had said before that they who elevate themselves, or seem to themselves to be well fortified, are fearful in their minds, and driven backwards and forwards. He now advances another step--that when men are borne along by unrestrained wantonness, and promise themselves all things, as though there was no God, they surpass even the drunken, being hurried on by blind cupidity. When therefore men thus abandon themselves, can they escape the judgement of God? Far less bearable is such a madness than that simple arrogance of which he had spoken in the last verse. Thus then are the two verses connected together,--"Yea, truly, he who in his pride is like a drunken man, and restrains not…
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6
Habakkuk 2:6
6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay!
6. Annon ipsi omnes super eum parabolam (vel apophthegma) tollent? et dicterium aenigmaticum (vel aenigmatum; alii [htsylm] vertunt interpretationem; sed dicemus de vocibus) ei (vel super eum,) et dicet, Vae qui mutiplicat non sua (vel ex non suis, qui sese locupletat ex alieno); quousque? et qui accumulat (vel aggravat) super se densum lutum.
Now at length the Prophet denounces punishment on the Babylonian king and the Chaldeans; for the Lord would render them a sport to all. But some think that a punishment is also expressed in the preceding verse, such as awaits violent robbers, who devour the whole world. But I, on the contrary, think that the Prophet spoke before of proud cruelty, and simply showed what a destructive evil it is, being an insatiable cupidity; and now, as I have stated, he comes to its punishment; and he says first, that all the people who had been collected as it were into a heap, would take up a parable or a taunt, in order to scoff at the king of Babylon. When therefore the Chaldeans should possess the empire of almost the whole world, and subject to their power all their neighboring nations, all these would at length take up against them parables and taunts; and what would be said everywhere would be this--Woe to him who increases and enriches himself by things not his own. How long? that is, Is this to be perpetual? All then who thus increase themselves heap on themselves thick clay, by which they shall at last be overthrown.
With regard to the words, msl, meshil is a short saying or a pithy sentence, and worthy to be remembered, as we have noticed elsewhere. Some render it parable. As to the word mlytsh, melitse, it probably signifies a scoff or a taunt, by which any one is reproved; for it comes from lvph, luts, which means to laugh at one or to deride him. It is indeed true, that the Hebrews call a rhetorician or an interpreter mlyph, melits; and hence some render mlytsh, melitse, interpretation; but it is not suitable to this passage; for the Prophet speaks here of taunts that would be cast against the king of Babylon. For as he had as with an open mouth swallowed up all, so also all would eagerly prick him with their goads, and disdainfully deride him. The word he afterwards adds chydvt, chidut, is to be read, I have no doubt, in the genitive case. [32] I therefore do not approve of adding a copulative, as many do, and read thus--"a taunt and an enigma." This word comes from the verb chvd, chud, which is to speak enigmatically; hence chydvt, chidut, are enigmas, or metaphors, or obscure sentences; and we know that when we wish to touch a man to the quick, there is more sharpness when we use an obscure word, which contains a metaphor or ambiguity, or something of this kind. It is not therefore without reason that the Prophet calls taunts, enigmas, chydvt, chidut, that is, obscure words, which bite or prick men sharply, as it were with goads. Hence in all scoffs a figurative language ought to be used; and except the expression be ambiguous or alliterative, or, in short, contain such metaphors as it is not necessary to recite here, there would be in it no beauty, no aptness. When therefore men wish to form biting taunts, they obscure what might be plainly said by some indirect metaphor; and this is the reason why the Prophet speaks here of a taunt that is enigmatical, for it is on that account more severe.
And he shall say. There is a change of number in this verb, but it does not obscure the sense. [33] The particle hvy may be rendered "woe"; or it may be an exclamation, as when one is attracted by some particular sight, caca or sus; and so it is taken often by the Hebrews, and the context seems to favor this meaning, for "woe" would be frigid. When the Prophets pronounce a curs…
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7
Habakkuk 2:7
7. Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them?
7. Annon repente consurgent qui te mordeant, et evigilabunt qui te exagitent, et eris in conculcationes ipsis?
The Prophet proceeds with the subject which we have already begun to explain; for he introduces here the common taunts against the king of Babylon and the whole tyrannical empire, by which many nations had been cruelly oppressed. He therefore says that enemies, who should bite him, [34] would suddenly and unexpectedly rise up. Some expound this of worms, but not rightly: for God not only inflicted punishment on the king when dead, but he intended also that there should be on earth an evident and a memorable proof of his vengeance on the Babylonians, by which it might be made known to all that their cruelty could not be suffered to go unpunished.
The words, Shall not they rise suddenly, are emphatical, both as to the question and as to the word, pht, peto, suddenly. We indeed know that interrogations are more common in Hebrew than in Greek and Latin, and that they are stronger and more forcible. Our Prophet then speaks of what was indubitable. He adds, suddenly; for the Babylonians, relying on their own power, did not think that any evil was nigh them; and if any one dared to rise up against them, this could not have been so sudden, but they could have in time resisted and driven far away every danger. They indeed ruled far and wide; and we know that the wicked often sleep when they find themselves fortified on all sides. But the Prophet declares here that evil was nigh them, which would suddenly overwhelm them. It now follows--
Footnotes:
[34] This is rendered by Henderson, "that have lent thee on usury;" but incorrectly, as the corresponding clause is found in the following, and not, as he says, in the preceding line. The literal version is as follows,-- Shall not suddenly arise thy biters, And awake thy tormentors, And thou become for spoils to them? Now, the two corresponding words are "biters" and "tormentors;" and the idea of lending on usury cannot be admitted; and the common meaning of the word [nsk], is to bite, and means lending on usury only in Hiphil. What the Septuagint gives is daknontes-- biters. Here is an instance of the peculiar manner of the Prophets, and also of the writers of the New Testament; the most obvious act is mentioned first "arise," and then what is previous to it, "awake." There is also a similar difference in "biters" and "tormentors," or those who vex and harass: to torment or vex is not so great an evil as to bite, as it were, like a serpent; for such is the biting meant here.--Ed.
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8
Habakkuk 2:8
8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men's blood, and for the violence of the land, of the city, and of all that dwell therein.
8. Quia tu spoliasti gentes multas, spoliabunt te omnes reliquiae populorum propter sanguines hominis et violentiam terrae, urbis et omnium habitantium in ea.
The Prophet here expresses more clearly why the Babylonians were to be so severely dealt with by God. He shows that it would be a just reward that they should be plundered in their turn, who had previously given themselves up to plunder, violence, and cruelty. Since, then, they had exercised so much inhumanity towards all people, the Prophet intimates here that God could not be deemed as treating them cruelly, by inflicting on them so severe a punishment: he also confirms the former truth, and recalls the attention of the faithful to the judgement of God, as a main principle to be remembered; for when things in the world are in a state of confusion, we despond, and all hope vanishes, except this comes to our mind--that as God is the judge of the world it cannot be otherwise but that at length all the wicked must appear before his tribunal, and give there an account of all their deeds; and Scripture, also, is wont to set God before us as a judge, whenever the purpose is to allay our troubles. The Prophet now does the same thing: for he says, that robbers should soon come upon the Babylonians, who would plunder them; for God, the judge of the world, would not at last suffer so many plunders to be unpunished.
But it was everywhere known that the Babylonians had, beyond all bounds and moderation, given themselves up to plunder, so that they spared no nations. Hence he says, because thou hast plundered many nations; and on this he enlarges; because the Babylonians had not only done wrongs to a few men, or to one people, but had marched through many countries. As, then, they had taken to themselves so much liberty in doing evil, the Prophet draws this conclusion--that they could not escape the hand of God, but that they were at length to find by experience that there was a God in heaven, who would repay them for their wrongs.
He says also, Spoil thee shall the remnant of all people. This admits of two expositions; it may mean, that the people, who had been plundered by the Chaldeans, would take revenge on them: and he calls them a remnant, because they were not entire; but yet he intimates that they would be sufficient to take vengeance on the Babylonians. This view may be admitted, and yet we may suppose, that the Prophet takes in other nations, who had never been plundered; as though he had said--"Thou hast indeed spoiled many nations; but there are other nations in the world whom thy cruelty could not have reached. All the people then who remain in the world shall strive to outdo one another in attacking thee; and canst thou be strong enough to resist so great a power?" Either of these views may be admitted; that is, that in the wasted and plundered countries there would be still a remnant who would take vengeance,--or that the world contained other people who would willingly undertake this cause and execute vengeance on the Babylonians; for God would by his secret influence fulfill by their means his purpose of punishing them.
He then adds, on account of man's blood; that is, because thou hast shed innocent blood, and because thou hast committed many plunders; for thou hast not only injured a few men, but thy daringness and cruelty have also extended to many nations. He indeed mentions the earth, and also the city. Some confine these words to the land of Judea and to Jerusalem, but not rightly; for the Prophet speaks here generally; and to the land, he joins cities and their inhabitants. [35]
But this verse contains a truth which applies to all times. Let us then learn, during the licentious success of tyrants, to raise up our minds to heaven's tribunal, and to no…
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9
Habakkuk 2:9
9. Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
9. Vae concupiscenti concupiscentiam malam domui suae, ut ponat in excelso nidum suum, quo se eripiat e manu (id est, e potestate) infortunii (mali, ad verbum.)
Habakkuk proceeds in exciting the king of Babylon by taunts; which were not scurrilous jests, but contained serious threatening; for, as it has been already said, the Prophet here introduces indeed the common people, but in that multitude we are to recognize the innumerable heralds of God's vengeance: and hence he says, Woe to him who coveteth, etc.; or we may say, He! for it is a particle of exclamation, as it has been said: He! thou, he says, who covetest an evil covetousness to thy house, and settest on high thy nest: but what shall happen? The next verse declares the punishment.
The clause, Woe to him who covets an evil covetousness to his house, may be read by itself,--that this cupidity shall be injurious to his house; as though he had said, "Thou indeed wouldest provide for thy house by accumulating great riches; but thy house shall find this to be evil and ruinous. So the word rh, roe, evil, might be referred to the house; but the verse is best connected by reading the whole together; that is, that the Babylonians not only provided for themselves, while they with avidity plundered and collected much wealth from all quarters; but that they wished also to make provisions for their sons and grandsons: and we also see, that avarice has this object in view; for they who are anxiously bent on the accumulation of riches do not only regard what is needful for themselves to pass through life, but also wish to leave their heirs rich. Since then the avaricious are desirous of enriching for ever their houses, the prophet, deriding this madness, says, Woe to him who covets an evil covetousness to his house; that is, who wishes not only to abound and be satiated himself, but also to supply his posterity with abundance.
He adds another vice, which is almost ever connected with the former--that he may set, he says, his nest on high; for the avaricious have a regard to this--to fortify themselves; for as an evil conscience is always fearful, many dangers come across their minds--"This may happen to me," and then, "My wealth will procure for me the hatred and envy of many. If then some danger be at hand, I shall be able to redeem my life many times;" and he also adds, "Were I satisfied with a moderate portion, many would become my rivals; but when my treasures surpass what is common, then I shall be as it were beyond the reach of men; and when others envy one another, I shall escape." So the avaricious think within themselves when they are ardently bent on accumulating riches, and form for themselves a great heap like a nest; for they think that they are raised above the world, and are exempt from the common lot of men, when surrounded by their riches.
We now then see what the Prophet means: Woe, he says, to him who wickedly and intemperately covets. And why does he so do? To enrich his posterity. And then he adds, to him who covets that he may set his nest on high; that is, that he may by wealth fortify himself, that he may be able to drive away every danger, and be thus exempt from every evil and trouble. And he adds, that he may deliver himself from the power of evil; he expresses now more clearly what I have said--that the rich are inebriated with false confidence, when they surpass all others; for they think not themselves to be mortals, but imagine that they have another life, as though they had a world of their own, free from all dangers. But while the avaricious thus elevate themselves by a proud confidence, the Prophet derides their madness. He then subjoins their punishment--
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8 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
Write the vision--which I am about to reveal to thee.
make it plain-- (Deu 27:8). In large legible characters.
upon tables--boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets own houses, or at the temple, that those who passed might read them. Compare Luk 1:63, "writing table," that is, tablet.
that he may run that readeth it--commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, that he that runneth may read it. The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare Dan 12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, Rev 22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [HENDERSON]. GROTIUS, LUDOVICUS DE DIEU, and MAURER interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
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3
for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26).
at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pro 12:17. Literally, "breathe out words," "break forth as a blast."
though it tarry, wait for it-- (Gen 49:18).
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4
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.
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5
Yea also, because--additional reason why the Jews may look for God punishing their Chaldean foe, namely, because . . . he is
a proud man--rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare Dan. 5:1-31, and CURTIUS [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (Dan 5:2-4, Dan 5:30; compare Pro 20:1; Pro 30:9; Pro 31:5).
enlargeth his desire as hell--the grave, or the unseen world, which is "never full" (Pro 27:20; Pro 30:16; Isa 5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.
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6
Shall not all these--the "nations" and "peoples" (Hab 2:5) "heaped unto him" by the Chaldean.
take up a parable--a derisive song. Habakkuk follows Isaiah (Isa 14:4) and Micah (Mic 2:4) in the phraseology.
against him--when dislodged from his former eminence.
Woe--The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."
how long?--how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [MAURER]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [MENANDER]. CALVIN makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.
ladeth himself with thick clay--namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. LEE and FULLER translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (Deu 24:10-13). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.
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7
suddenly--the answer to the question, "How long?" (Hab 2:6).
bite--often used of usury; so favoring LEE'S rendering (Hab 2:6). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.
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8
the remnant of the people--Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.
the violence of the land . . . city--that is, on account of thy violent oppression of the lands and cities of the earth [GROTIUS] (compare Hab 2:5-6, Hab 2:12). The same phrase occurs in Hab 2:17, where the "land" and "city" are Judea and Jerusalem.
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9
coveteth an evil covetousness--that is, a covetousness so surpassingly evil as to be fatal to himself.
to his house--greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (Jer 22:13) shall be the cause of the Chaldean's own destruction.
set his nest on high-- (Num 24:21; Jer 49:16; Oba 1:4). The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (Gen 11:4).
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11 more notes on this passage are in the library.