Habakkuk · Chapter 2

V. 1. Upon my watch-I will stand as a watchman on my watch-tower. He-The Lord. Reproved-Called to give an account of the mysteriousness of providence; either to satisfy doubters, or to silence quarrellers.

Verse 1. I will stand upon my watch] The prophets are always represented as watchmen, watching constantly for the comfort, safety, and welfare of the people; and watching also to receive information from the Lord: for the prophetic influence was not always with them, but was granted only at particular times, according to the will of God. When, in doubtful cases, they wished to know what God was about to do with the country, they retired from society and gave themselves to meditation and prayer, waiting thus upon God to hear what he would say IN them. What he will say unto me] yb bi, IN me-in my understanding and heart. And what I shall answer when I am reproved.] What I shall say to God in behalf of the people; and what the Lord shall command me to say to the people. Some translate, “And what he will answer for my conviction.” Or, “what shall be answered to my pleading.”

Verse 1. I will stand upon my watch — The Hebrews often express one thing by a multiplicity of words, as here several expressions are used to signify the same thing, namely, watching. As the prophets were considered as watchmen, and as the watchmen were placed on high towers, and it was their duty to look around very diligently to see what messengers or enemies, or what dangers or deliverances were approaching, and to continue steadfast in their posts; so here the prophet declares that he would as diligently watch and wait for God’s answer to what he had complained of in the foregoing chapter, namely, the great success of the Chaldeans though they were guilty of greater crimes than the Jewish nation. And what I shall answer when I am reproved — Or rather, As to what I have argued, meaning the expostulations which he had uttered just before. Archbishop Newcome, who renders the verbs in the first three clauses of this verse in the past time, (namely, I stood on my watch-tower, &c.,) interprets the latter part of it thus: And I looked to see what he would speak by me, and what I should reply to my arguing with him; that is, what I should reply, “to my own satisfaction, and to that of others, as to the difficulties raised Habakkuk 1:13-17, why the idolatrous and wicked Chaldeans and their king are to be prosperous and triumphant.”

Verse 1. I will stand upon my watch. The ancient nations often had no great confidence in what is now called, The faith of treaties. The Israelites kept a watchman on the tower of Jezreel; others had towers, round towers, as is mostly their structure. Hence the gloss of certain rabbins, I will confine myself within a circle. I will not stir, nor be absent from my station. When the Roman general, Popilus, had his first interview with Antiochus, he drew a circle, and said to the king, you shall not leave this circle till you accept the conditions of peace which I offer in the name of the Roman people, or I will declare war against you.

THE PROPHET’S ANXIOUS WATCH; THE DIVINE SOLUTION, 1-5.

1. The prophet carries out his determination to secure a divine solution. Watch,… tower — The two clauses are not to be understood literally, as if the prophet had an elevated place or tower where, away from the noise, he might look toward heaven for a revelation; they are meant figuratively. As the watchman gazes into the distance from his watchtower (2 Samuel 18:24; 2 Kings 9:17), so the prophet will watch intently for an answer from heaven (Isaiah 21:8). Watch to see — R.V., “look forth to see.” From the root of the verb used here is derived one of the titles of the prophets, watchman (Jeremiah 6:17; Ezekiel 3:17). What I shall answer — First of all, to himself; then, to others who would be sure to consult the prophet concerning the significance of passing events. Peshitto reads, “what he (Jehovah) will answer,” which brings the clause into closer parallelism with the preceding, and is therefore accepted as original by many commentators. When I am reproved — Better, with R.V., “concerning my complaint,” as expressed in Habakkuk 1:12-17.

V. 2. Upon tables-What was of publick concern, and therefore to be published, was anciently written or engraven upon tables, smooth stones, or wood, and then hung up in a publick place to be read. May run-That none may need to stop, but every one may plainly and clearly discern what is written.

Verse 2. Write the vision] Carefully take down all that I shall say. Make it plain upon tables] Write it in a full plain, legible hand. That he may run that readeth it.] That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: “God’s book is so plain, that he that runs may read;” but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it. If the contents of a play-bill were to be read as many read the Bible, they would know just as much of the one as they do of the other.

Verses 2, 3. The Lord said, Write the vision — Write down what I am going to say. Every divine communication, by whatever means made, is often spoken of in the prophetic writings under the title of a vision. When the prophets were commanded to write any thing, it denoted the great importance of it, and that the fulfilling of it was at some distance. Make it plain upon tables — Write it in legible characters; that he may run that readeth — That it may be read with ease. For the vision is yet for an appointed time — What I am now about to reveal to thee will not be fulfilled till a certain time which God hath appointed, but which is yet at a distance. As this vision undoubtedly related to the destruction of the Babylonish monarchy, which is plainly foretold from verse 5 to the end of the chapter, so that event was not to take place till about one hundred years from this time. But at the end it shall speak — When the period appointed by God shall come, it shall be accomplished, and not disappoint your expectation. The Hebrew is, At the end it shall break forth, namely, as the morning light, which the word jpy, here used, properly and emphatically expresses: that is, the event spoken of shall break forth, or appear, with great clearness and evidence, and then this prophecy shall be proved a true one. Though it tarry, wait for it — Although it may be long deferred, and much time may intervene before it be accomplished; yet, nevertheless, continue confidently to expect it; because it will surely come, it will not tarry — Hebrew, rjay al, It will not be prolonged, or go beyond, namely, the appointed time; that is, it will certainly be fulfilled at the time that is appointed. The word here used is not the same with that rendered tarry in the former clause. All this is addressed to the Jewish nation in answer to their complaints, represented in the foregoing chapter, respecting the success and prosperity of the Chaldeans, notwithstanding their crimes; in reply to which, God, by a prophetic vision, informs the prophet, that the Chaldean nation should not go unpunished at the appointed time, namely, when they had filled up the measure of their iniquity, but they should be involved in a much greater destruction than the nations which they had conquered; that most of these nations would survive to see the entire overthrow and final ruin of the Chaldeans. Though God may defer the execution of his promises and threatenings a long time, according to our computation, yet they are no less sure than if they were immediately accomplished; and indeed it is only long with respect to our finite and narrow capacities; for with God, the Scriptures tell us, a thousand years are but as one day.

Ver. 2. Write the vision, which Habakkuk saw while awake, watching and waiting for the Lord to disclose his pleasure. These visions were the emanations of the Word of Jehovah, unveiling futurity to the mind. Hence the holy prophets, on special occasions, watched and waited for them in the most hallowed abstractions of the mind. The prophet was commanded to write the vision on a full sheet of parchment, and like a placard, in fair hand and large characters, for the public eye, that all men might see light in the light of the Lord; see the tremendous invasion, the fall of Jerusalem, the pride of the conquerors, and the ultimate fall of Babylon, followed by the liberation of the jews. The assurance of the revelation made the prophet bold. “It shall speak and not lie.”

2. The prophet gazes not in vain. Vision — See on Nahum 1:1. Jehovah grants an answer in the form of an inner vision, but since the solution is intended for all who might be troubled in a similar manner, the prophet is exhorted to make it known to all by writing it upon tablets where the people could read it. Tables — Literally, the tablets; either tablets such as are commonly used for inscriptions set up in public places, or tablets such as the prophet was accustomed to use for these or similar purposes. Make it plain — Because it is an important message (compare Isaiah 8:1). That he may run that readeth it — It is to be written so plainly that anyone hurrying by may read it, without being compelled to stop and study. There is no reason for doubting that the command was to be understood and carried out literally. Keil’s view, that “the words simply express the thought that the prophecy is to be laid to heart by all the people on account of its great importance, and that not merely in the present but in the future also,” does scant justice to the statements in verses 2, 3.

V. 3. At the end-When the period appointed of God shall come. Shall speak-Be accomplished, and not disappoint your expectation.

Verse 3. The vision is yet for an appointed time] The Chaldeans, who are to ruin Judea, shall afterwards be ruined themselves: but they must do this work before they receive their wages; therefore the vision is for an appointed time. But at the end it shall speak. When his work of devastation is done, his day of retribution shall take place. Though it tarry] Though it appear to be long, do not be impatient; it will surely come; it will not tarry longer than the prescribed time, and this time is not far distant. Wait for it.

Verses 2, 3. The Lord said, Write the vision — Write down what I am going to say. Every divine communication, by whatever means made, is often spoken of in the prophetic writings under the title of a vision. When the prophets were commanded to write any thing, it denoted the great importance of it, and that the fulfilling of it was at some distance. Make it plain upon tables — Write it in legible characters; that he may run that readeth — That it may be read with ease. For the vision is yet for an appointed time — What I am now about to reveal to thee will not be fulfilled till a certain time which God hath appointed, but which is yet at a distance. As this vision undoubtedly related to the destruction of the Babylonish monarchy, which is plainly foretold from verse 5 to the end of the chapter, so that event was not to take place till about one hundred years from this time. But at the end it shall speak — When the period appointed by God shall come, it shall be accomplished, and not disappoint your expectation. The Hebrew is, At the end it shall break forth, namely, as the morning light, which the word jpy, here used, properly and emphatically expresses: that is, the event spoken of shall break forth, or appear, with great clearness and evidence, and then this prophecy shall be proved a true one. Though it tarry, wait for it — Although it may be long deferred, and much time may intervene before it be accomplished; yet, nevertheless, continue confidently to expect it; because it will surely come, it will not tarry — Hebrew, rjay al, It will not be prolonged, or go beyond, namely, the appointed time; that is, it will certainly be fulfilled at the time that is appointed. The word here used is not the same with that rendered tarry in the former clause. All this is addressed to the Jewish nation in answer to their complaints, represented in the foregoing chapter, respecting the success and prosperity of the Chaldeans, notwithstanding their crimes; in reply to which, God, by a prophetic vision, informs the prophet, that the Chaldean nation should not go unpunished at the appointed time, namely, when they had filled up the measure of their iniquity, but they should be involved in a much greater destruction than the nations which they had conquered; that most of these nations would survive to see the entire overthrow and final ruin of the Chaldeans. Though God may defer the execution of his promises and threatenings a long time, according to our computation, yet they are no less sure than if they were immediately accomplished; and indeed it is only long with respect to our finite and narrow capacities; for with God, the Scriptures tell us, a thousand years are but as one day.

Verse 3 indicates the reason for the command. The writing down of the vision is necessary, because its fulfillment will be delayed; when it is fulfilled the tablets will serve as witnesses to the truthfulness of Jehovah and of his prophet (compare Isaiah 8:16-18). The vision is yet for an appointed time — It relates not to the present, but to the time fixed by Jehovah for its realization, which is yet in the future (compare Daniel 8:19, 26; 10:14, etc.). At the end it shall speak — Better, R.V., “it hasteth toward the end.” The end is not the “last days,” nor the fulfillment of the vision as such, but the time fixed for it. The oracle is thought of as possessing a vital energy of its own. “True prophecy,” says Hitzig, “is inspired, as it were, by an impulse to fulfill itself.” Not lie — It will not prove false, but will surely be realized. In the rest of the verse the prophet is exhorted to wait patiently, for, though delayed, the vision will surely be realized.

V. 4. 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. Shall live-Supports himself, by a firm expectation of the deliverance of Zion.

Verse 4. Behold, his soul which is lifted up] Hee that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live—he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess. Indeed, the just-the true Christians, who believed in Jesus Christ’s words relative to the destruction of Jerusalem, when they found the Romans coming against it, left the city, and escaped to Pella in Cœlesyria, and did live—their lives were saved: while the unbelieving Jews, to a man, either perished or were made slaves. One good sense is, He that believes the promises of God, and has found life through believing, shall live by his faith.

Verse 4. Behold, his soul which is lifted up — That does not humbly adore and acquiesce in the justice and wisdom of the divine dispensations, but contends against them, and provides for his safety in a way of his own devising. The Vulgate renders this clause, Ecce qui incredulus est, non erit recta anima ejus in semetipso, “Behold he who is unbelieving, his soul will not be right in him.” And the version of the LXX. differs still more from our translation, Ean uposteilhtai, ouk eudokei h yuch mon en autw, If he (that is, the just man, as it follows) draw back, my soul shall have no pleasure in him. As these translations do not accord with the present Hebrew text, it is supposed by some learned men that it was written otherwise in the ancient copies; especially as the rendering of the LXX. is sanctioned by the author of the epistle to the Hebrews 10:38. According to this translation the sense of the passage is, that God having, in the foregoing verse, ordered the Jewish nation confidently to expect the fulfilling of the prophecy, and assured them that it would most certainly come to pass, he in this verse declares that his soul should have no pleasure in the man who should draw back, or whose faith should fail him in waiting for the fulfilling of the prophecy; but that the just should live by his faith — That is, that the truly righteous man, as both the Hebrew and Greek expression signifies, namely, the humble and upright one, who, adoring the depths of the divine dispensations, and being persuaded of the truth of God’s promises, should confide in him for the fulfilment of them, and remain constant in the expectation thereof, as well as of whatever else God had spoken; that he should thereby be supported under all the seeming irregular and trying dispensations of providence, and also be blessed with God’s favour and peculiar love, through the means of his faith. Our rendering, however, (namely, his soul which is lifted up, &c.,) “furnishes,” as Bishop Newcome observes, “a good sense, if we understand the passage of the Chaldeans; who, as appears from Habakkuk 1:7, 12, 15-17, may be addressed in the singular number throughout this chapter, though Nebuchadnezzar and Belshazzar (Daniel 5.) may be alluded to at the same time. But the idea of elation of mind does not occur in the ancient versions or paraphrase.”

Ver. 4, 5. His soul which is lifted up is not upright. The king of Assyria said, I will cut off nations not a few. He was intoxicated with the mania of conquest, as with wine. His desire of aggrandisement was enlarged as hell. The fire of ambition burns the more furiously for gratification.—Oh Zion, be not afraid. The just shall live by faith; a word of comfort applicable to the church through every future age.

Verse 4 contains the oracle that the prophet is to write down. It is brief and enigmatic, but not unintelligible. 4a is translated more satisfactorily in R.V., “Behold his soul is puffed up, it is not upright in him.” These words apply to the Chaldean. The righteous, or rather the destiny of the righteous, is described in the second part of the verse. Though in the one case the reference is to character, in the other to destiny, there seems insufficient reason for suspecting the accuracy of the text; the various emendations suggested do not improve it. Lifted up [“puffed up”]… not upright — His successes and conquests have made him proud, presumptuous, insincere, and treacherous in his dealings with other nations. This is all the oracle says, but comparison with the second clause enables us to complete the thought. Because the Chaldean is puffed up, glories in his might alone, and is insincere and treacherous, he lacks the principles and elements which alone assure permanence; he is doomed to perish. If destruction overtakes the Chaldeans in the end, the problem of the prophet is at least partly solved.

The second clause continues the solution. The just [“righteous”] shall live by his faith — Margin R.V., “in his faithfulness.” The righteous of this verse is identical with the “righteous” of Habakkuk 1:13, whose present and imminent lot causes the complaint of the prophet. While it is to be understood primarily of the righteous in Israel, it includes also those among the nations oppressed by the Chaldeans; and the assertion is equally true of the righteous everywhere and in all ages. “We shall not die” was Habakkuk’s cry of confidence (Habakkuk 1:12); Jehovah responds with a definite promise of life. Temporarily the ways of Jehovah may seem unintelligible, but a time of reckoning will come, when the godless oppressor will meet his doom, while the faithful oppressed, now delivered, will rejoice in new life. This is the vision and with it is joined the promise (verse 3) that it will surely be realized. The prophet seems satisfied. In Galatians 3:11, Paul quotes the words of Habakkuk, but the Hebrew word here translated “faith” or “faithfulness” is not quite identical in meaning with the New Testament expression, which denotes faith as an active, inner principle of the spiritual life. In fact, the Hebrew has no word that exactly expresses the New Testament idea of faith. The Hebrew word means steadfastness, moral trustworthiness, fidelity, integrity of character under all provocations; but since these virtues in the case of the Israelites, especially in the time of adversity, would spring chiefly from their loyalty to Jehovah, their confidence in him, and their trust in the ultimate triumph of the good, the New Testament idea is not foreign to the Old Testament expression. For the righteous his integrity and fidelity constitute elements of permanency; they cannot perish; they will endure forever. This, then, is the reply to the prophet’s complaint: oppression, pride, insincerity will lead to destruction, integrity and faithfulness to life everlasting.

V. 5. He-The king of Babylon. Wine-Hereby Belshazzar, his city and kingdom of Babylon fell a prey to Darius and Cyrus. At home-Is ever abroad warring upon some or other. Unto him-To his kingdom. All nations-That are round about him.

Verse 5. Because he transgresseth by wine] From the present translation, it is not easy to see either reason or meaning in the first clause of this verse. Newcome translates, “Moreover, as a mighty man transgresseth through wine, he is proud, and remaineth not at rest.” Houbigant thus: “For he, though he be a despiser, and powerful, and proud, yet shall he not have rest.”

Nebuchadnezzar is here represented in his usual character, proud, haughty, and ambitious; inebriated with his successes, and determined on more extensive conquests; and, like the grave, can never have enough: yet, after the subjugation of many peoples and nations, he shall be brought down, and become so despicable that he shall be a proverb of reproach, and be taunted and scorned by all those whom he had before enslaved. And cannot be satisfied] When he has obtained all that is within his reach, he wishes for more; and becomes miserable, because any limits are opposed to his insatiable ambition. It is said of Alexander:— Unus Pellæo juveni non sufficit orbis;

Æstuat infelix angusto limite mundi.

Juv. Sat. x. 168.

One world sufficed not Alexander’s mind;

Coop’d up, he seem’d on earth and seas confined.

And the poet justly ridicules him, because at last the sarcophagus was found too large for his body!

Verse 5. Yea also, because he — Namely, the king of Babylon; transgresseth by wine — Hereby Belshazzar, his city and kingdom, fell a prey to Darius and Cyrus. He is a proud man — Insolent in his behaviour toward all, whether subjects, strangers, or conquered enemies; such pride shall have a fall. Neither keepeth at home — Is always abroad, warring upon some nation or other. The sense, some think, would be plainer, if the words were thus translated: Moreover, like a man transgressing by wine, he is proud, and shall not continue, or prosper. So the Chaldee paraphrase and Vulgate interpret the words. Who enlargeth his desire as hell — Or rather, as the grave. He is most insatiably greedy to devour all, and as far from saying, It is enough, as the grave is. And is as death — As pernicious and ravenous. And cannot be satisfied — All is too little for him. But gathereth unto him all nations — Addeth one after another of the neighbouring nations to his kingdom; and heapeth unto him all people — Another expression of the same import. Now all these things, predicted of the future disposition of the kings of Babylon and their kingdom, were sure presages of their not continuing long in power and grandeur, but that divine vengeance would soon overtake them. Accordingly at this verse begins the denunciation against the Chaldean, or Babylonian empire, which is spoken of as comprised under one head, who is described as intoxicated with his successes, and not knowing how to set any bounds to his ambition; but still, as his conquests enlarged, his desire of having more increased. Death and the grave are proverbial emblems of an insatiable temper.

Ver. 4, 5. His soul which is lifted up is not upright. The king of Assyria said, I will cut off nations not a few. He was intoxicated with the mania of conquest, as with wine. His desire of aggrandisement was enlarged as hell. The fire of ambition burns the more furiously for gratification.—Oh Zion, be not afraid. The just shall live by faith; a word of comfort applicable to the church through every future age.

Verse 5 marks the transition to the five woes in 6-20. Now the Chaldean is the triumphant conqueror, but his doom is determined in the heavenly councils; therefore the oppressed nations may begin their song of rejoicing over his downfall. The ancient Babylonian Kings took comparatively little interest in war; but the Chaldean power, which was the heir of Assyria, continued the latter’s cruel policy.

Verse 6. Shall not all these take up a parable against him] His ambition, derangement, and the final destruction of his mighty empire by the Persians, shall form the foundation of many sententious sayings among the people. “He who towered so high, behold how low he is fallen!” “He made himself a god; behold, he herds with the beasts of the field!” “The disturber of the peace of the world is now a handful of dust!”

Verse 6. Shall not these take up a parable against (or, concerning) him, and a taunting proverb — A parable, or proverb, signifies a metaphorical or figurative saying, out of the common way. And say, Wo to him that increaseth, &c. — Wo to him that is still increasing his own dominions, by invading those of his neighbours. How long? — Namely, will he be permitted to do this? Surely he will not be suffered to continue to act thus, without some remarkable check from Providence: and so what he thus increases will not be his, or for himself, (for so the words in the former part of the sentence may be translated,) but for the Medes and Persians, who shall conquer him, and enrich themselves with his spoils: see the following verse. And to him that ladeth himself with thick clay — Gold and silver, so called, being nothing originally but earth, or clay, and what should not turn to his benefit, but rather be his burden; adding weight to his sins and punishment.

Ver. 6. Take up a parable against him; even against Nebuchadnezzar, who, after the fall of Nineveh in the twenty ninth year of king Josiah, aspired at universal dominion. Woe to him that encreaseth wealth and dominion, not his own. The Medes shall rise up suddenly and vex thee. Where does history present us with a blazing conqueror whose wick has not expired with the fœtid effluvia of a candle? The Chaldean conquerors we know; the death of Cyrus is beclouded; that of Alexander was tragic in the midst of his days. We have seen one in our own times, who equalled them all in blood, close his career in St. Helena, doing penance for his sins.

TAUNT-SONG OVER THE FALL OF THE CHALDEANS, 6-20.

In Habakkuk 2:6-20, the prophet introduces the nations that are now suffering from the oppressions of the Chaldeans as taking up a parable or song against the oppressor about to be crushed. The song is in the form of five woes upon (1) lust of conquest and plunder; (2) rapacity; (3) self-glorification; (4) oppression; (5) idolatry. These woes are placed in the mouth of the nations; in reality the prophet is the speaker. First woe — upon lust of conquest and plunder, 6-8.

Verse 6a introduces the oppressed who will pronounce the woes. The utterances begin with “woe” in 6b. Throughout the song the Chaldean power is personified as an individual (see Introduction, p. 472). The nations will not submit forever. All these — All the wronged nations. Against him — The Chaldean oppressor. Parable — The primary meaning of the Hebrew word seems to be “likeness” or “identity”; hence it came to be applied to any saying containing a comparison or similitude. In a more general sense it is used of any figurative speech or song — in some places of a taunt-song (Isaiah 14:4); so here. Taunting proverb — Literally, a dark saying; margin, “riddle”; here practically synonymous with the preceding, a taunt-song. The thought is that the nations will make the Chaldeans, as examples of fallen greatness and pride, objects of taunting proverbs and comparisons, such as are found in verses 6-20. Woe — With this word begins the first “parable.” Each of the five is directed against a specific crime, the first against lust of conquest and plunder. Increaseth that which is not his — He seizes the lands and possessions of other nations (compare Habakkuk 1:6, 9, 15). How long? — “A sigh appended to the woe.” How long will he be permitted to carry out this policy? Ladeth himself with thick clay — This is a possible translation, but the context favors the reading of R.V., “with pledges.” The wealth accumulated by the Chaldeans is represented as a mass of pledges which they have taken from the nations like merciless usurers. But the time will come when the plundered nations will rise in wrath and compel the Chaldeans to return these pledges to their proper owners. In this connection it may be interesting to compare the boast of Nebuchadnezzar: “I have amassed silver, gold, metals, precious stones of all kinds and of all values, a collection of objects of great price, immense treasures.”

Verse 7. Shall they not rise up suddenly] Does not this refer to the sudden and unexpected taking of Babylon by Cyrus, whose troops entered into the city through the bed of the Euphrates, whose waters they had diverted by another channel; so that the Babylonians knew nothing of the matter till they saw the Persian soldiers rise up as in a moment, in the very heart of their city?

Verses 7, 8. Shall they not rise up suddenly that shall bite thee? — Is it not just, or what thou deservest, that others should suddenly rise against thee, and bite and tear thee? It is a metaphor taken from the hunting of wild beasts. And awake that shall vex thee — As thou hast been a vexation to others by thy tyranny and cruelty. And thou shalt be for booties unto them — Unto the Medes and Persians. The expression, rise up suddenly, very fitly describes the suddenness with which the Babylonian empire was afterward overthrown. For though Cyrus could not be said to come upon them suddenly, or unexpectedly, yet the blow, whereby the Babylonian empire was overturned, was struck extremely suddenly; for, after all Cyrus’s victories, they thought themselves very secure within the walls of Babylon; and that Cyrus must be wearied out, and his army mouldered away, before he could make himself master of it: but by an unexpected stratagem, in draining the Euphrates, he got possession of the city, and destroyed the king and all his principal men in a few hours time: see notes on Isaiah 13:20; Jeremiah 50:38; and Daniel 5:30. Because, &c. — The prophet proceeds to give an account of the reasons on which divine vengeance proceeded in this affair. Thou hast spoiled many nations — Hast slain or led captive their people, destroyed their cities, robbed their treasuries, deposed their kings; and hast done this to many nations, whose cry for vengeance is come up to heaven. All the remnant of the people shall spoil thee — Now shalt thou be paid in thine own coin: the remnant of the nations, unspoiled by thee, shall combine against thee, and execute the Lord’s just sentence upon thee. This was evidently verified in the destruction of the Babylonian empire; for Cyrus’s army was made up of a great many different nations. Because of men’s blood — As a just return for thy cruelty, in the slaughter thou hast made of mankind. And for the violence of — Or rather, against, the land — And particularly for the violence offered to the land of Judea, and the city of Jerusalem, and its temple and inhabitants.

7. Retribution will surely come; the nations will not submit forever. They… that shall bite thee — The verb has a twofold meaning, “to bite” (Genesis 49:17; Numbers 21:8, 9), and “to exact usury” (compare margin R.V.; Deuteronomy 23:20). Either sense fits admirably in this place. The use of ambiguous words is perfectly legitimate in a proverb-song. Since the verb is in the participial form it might be translated literally, “the biter” or “the (cruel) creditor.” The nations are so called because, on the one hand, the Chaldeans have taken their possessions and thus have become their debtors; on the other, the nations will take vengeance, they will bite and harass them. Vex thee — Margin R.V., “toss thee to and fro.” In Arabic the verb is used of the shaking of trees by the wind; here of the nations that will give the Chaldeans no rest or peace; they will drive them hither and thither until finally they will expel them from their possessions. Shalt be for booties — The wealth of the oppressor will fall into the hands of the angry nations.

V. 8. Of the land-Of the whole land of Chaldea. The city-Babylon.

Verse 8. For the violence of the land] Or, for the violence done to the land of Judea, and to the city of Jerusalem.

Verses 7, 8. Shall they not rise up suddenly that shall bite thee? — Is it not just, or what thou deservest, that others should suddenly rise against thee, and bite and tear thee? It is a metaphor taken from the hunting of wild beasts. And awake that shall vex thee — As thou hast been a vexation to others by thy tyranny and cruelty. And thou shalt be for booties unto them — Unto the Medes and Persians. The expression, rise up suddenly, very fitly describes the suddenness with which the Babylonian empire was afterward overthrown. For though Cyrus could not be said to come upon them suddenly, or unexpectedly, yet the blow, whereby the Babylonian empire was overturned, was struck extremely suddenly; for, after all Cyrus’s victories, they thought themselves very secure within the walls of Babylon; and that Cyrus must be wearied out, and his army mouldered away, before he could make himself master of it: but by an unexpected stratagem, in draining the Euphrates, he got possession of the city, and destroyed the king and all his principal men in a few hours time: see notes on Isaiah 13:20; Jeremiah 50:38; and Daniel 5:30. Because, &c. — The prophet proceeds to give an account of the reasons on which divine vengeance proceeded in this affair. Thou hast spoiled many nations — Hast slain or led captive their people, destroyed their cities, robbed their treasuries, deposed their kings; and hast done this to many nations, whose cry for vengeance is come up to heaven. All the remnant of the people shall spoil thee — Now shalt thou be paid in thine own coin: the remnant of the nations, unspoiled by thee, shall combine against thee, and execute the Lord’s just sentence upon thee. This was evidently verified in the destruction of the Babylonian empire; for Cyrus’s army was made up of a great many different nations. Because of men’s blood — As a just return for thy cruelty, in the slaughter thou hast made of mankind. And for the violence of — Or rather, against, the land — And particularly for the violence offered to the land of Judea, and the city of Jerusalem, and its temple and inhabitants.

Ver. 8. Because thou hast spoiled many nations, all the remnant of the people shall spoil thee. All the blood that thou hast shed shall be visited on the third and fourth generation of the Chaldeans. They were defeated on the plains of Babylon by Cyrus with tremendous slaughter; and Xenophon adds, that after Babylon was taken, the Persian cavalry paraded the city for three days, and lowered their hand to smite all they found in the streets. The first strokes of their arm fell on Belshazzar, and on his court, ere they had time to become sober.

Verse 8 justifies the destruction of the Chaldeans, which is only just retribution for the cruelties perpetrated by them. All the remnant of the people — A threefold interpretation is possible: (1) those of the subdued nations who have survived the oppression and slaughter; (2) the nations with the exception of the Chaldeans, with no reference to any previous contact with the latter (in this case the translation “rest” would be preferable to “remnant”); (3) the nations that were able to withstand the Chaldeans, in distinction from those that were conquered. The first is to be preferred. The oppressed nations will rise and throw off the yoke. Men’s blood — The blood wantonly shed in the pursuit of a policy of conquest. Violence — See Habakkuk 1:9. Land — The reference is not to the land of Israel alone, but to the lands of all the nations that have suffered; hence, “land” must be understood in a collective sense, or the translation might be changed to “earth”; the whole earth has experienced their violence (Jeremiah 50:23; 51:7, 25). City — This cannot be restricted to Jerusalem or to any other particular city; it also is to be understood collectively. As the Chaldeans have spoiled others, so they will be spoiled in turn.

Woe upon rapacity, 9-11.

In this stanza the Chaldeans are represented as a covetous man who builds his house with blood and violence, and seeks to store there all kinds of treasures, that he may be “delivered from the power of the evil,” and be safe as a bird in his nest on high. But he cannot escape judgment; the very stones and beams of the house cry to heaven for vengeance.

V. 9. To his house-His family which he would enrich, and raise high. Delivered-Kept secure and out of danger from all below him.

Verse 9. An evil covetousness to his house] Nebuchadnezzar wished to aggrandize his family, and make his empire permanent: but both family and empire were soon cut off by the death of his son Belshazzar, and the consequent destruction of the Chaldean empire.

Verses 9-11. Wo to him that coveteth an evil covetousness to his house — “Which Nebuchadnezzar strove to aggrandize, and which Cyrus cut off.” — Newcome. The translation of the LXX. accords exactly with ours: but the Hebrew, [r [xb [xb, seems to be more exactly rendered by Dr. Wheeler, “Wo unto him that procureth wicked gain for his family:” that is, who endeavours to raise it to a state of wealth and pre-eminence by sinful means. That he may set his nest on high — May exalt himself and his family to such power and greatness, that they shall be out of the reach of all their enemies; that he may be delivered from the power of evil — May be kept secure and out of danger from all below him. This is spoken of Nebuchadnezzar, his family and kingdom; that as birds, guided by instinct, build their nests on the top of rocks and trees, or other places; so the king of Babylon thought, by getting possession of many places strong by their situation, on lofty eminences difficult to come at, as well as by their fortifications, that he, his family, and kingdom, should always be safe and out of danger from any enemy; or, as it is expressed in the text, from the hand of evil. Thou hast consulted shame to thy house by cutting off many people, &c. — Thy cruelty toward others will turn at last to thy own confusion, and utter extirpation. And hast sinned against thy own soul — Hast done that which will bring destruction on thyself. For the stone shall cry out of the wall, &c. — The walls of so many cities thrown down, and the ruins of a multitude of houses, will bear witness of thy injustice and cruelty.

Ver. 9. Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high. The pride of Babylon is four times reproved by the eagle who built her nest on the high summits of Lebanon. Jeremiah 22:23. 49:16. Ezekiel 31:6. Obadiah 1:4. Pride must fall, and the plundered wealth of the poor is a canker. The wars of Babylon for aggrandisement and plunder, comprised the essence of every crime. The trembling nations had committed no aggression: existence was their only crime.

9. Coveteth an evil covetousness — Better R.V., “getteth an evil gain.” The vast spoil taken from the nations by evil and illegitimate means. To his house — Not the palace, but the entire land and nation (see on Hosea 8:1). It was for the purpose of enriching and exalting the nation that the conquests were undertaken. Set his nest on high — A figure expressing the purpose of establishing his power forever (Numbers 24:21; Obadiah 1:4). As the eagle sets his nest on high to protect himself and his young against attacks, so the Chaldean seeks to fortify his position, that he may escape harm forever. From the power of evil — Not the “evil one,” but any possible attack or calamity (Psalm 49:6; Isaiah 31:2).

V. 10. Thou-Nebuchadnezzar.

Verse 10. Hast sinned against thy soul.] Thy life is forfeited by thy crimes.

Verses 9-11. Wo to him that coveteth an evil covetousness to his house — “Which Nebuchadnezzar strove to aggrandize, and which Cyrus cut off.” — Newcome. The translation of the LXX. accords exactly with ours: but the Hebrew, [r [xb [xb, seems to be more exactly rendered by Dr. Wheeler, “Wo unto him that procureth wicked gain for his family:” that is, who endeavours to raise it to a state of wealth and pre-eminence by sinful means. That he may set his nest on high — May exalt himself and his family to such power and greatness, that they shall be out of the reach of all their enemies; that he may be delivered from the power of evil — May be kept secure and out of danger from all below him. This is spoken of Nebuchadnezzar, his family and kingdom; that as birds, guided by instinct, build their nests on the top of rocks and trees, or other places; so the king of Babylon thought, by getting possession of many places strong by their situation, on lofty eminences difficult to come at, as well as by their fortifications, that he, his family, and kingdom, should always be safe and out of danger from any enemy; or, as it is expressed in the text, from the hand of evil. Thou hast consulted shame to thy house by cutting off many people, &c. — Thy cruelty toward others will turn at last to thy own confusion, and utter extirpation. And hast sinned against thy own soul — Hast done that which will bring destruction on thyself. For the stone shall cry out of the wall, &c. — The walls of so many cities thrown down, and the ruins of a multitude of houses, will bear witness of thy injustice and cruelty.

10. “Man proposes, God disposes.” The Chaldean disregarded the divine purpose. He thought only of his own interest and exaltation, but in doing so he prepared the way for his fall. Consulted [“devised”] shame — He sought to bring honor to his dynasty and nation; instead of realizing his ambition, his lust of conquest and rapacity will result in ruin and shame (Jeremiah 7:19). LXX. reads, “I will devise.” By cutting off many people [“peoples”] — LXX. co-ordinates this with the preceding clause and reads, “thou hast cut off many peoples.” The ordinary English translation gives good sense and is not impossible, but it would be in better accord with Hebrew usage to take the infinitive, literally, “to cut off,” as object of “devised,” so as to read “Thou hast devised shame to thy house, to cut off many peoples.” And hast sinned against thy soul — By cutting off the many peoples he expected to receive glory and honor; in reality he endangered his very existence. Soul is used, as frequently in the Old Testament, in the sense of life. Some prefer to render the words as a circumstantial clause, “while thou art sinning against thy soul.” He devised to cut off the nations, while in reality he injured himself. The construction is peculiar and the text may be corrupt, but there can be no doubt as to the general sense.

V. 11. Shall cry out-As if it had a voice, it cries to God for vengeance. Answer it-Confirm the charge against thee.

Verse 11. The stone shall cry out of the wall, and the beam out of the timber shall answer it.] This appears to refer to the ancient mode of building walls; two or three courses of stone, and then one course of timber. See 1 Kings 6:36: thus was the palace of Solomon built. The splendid and costly buildings of Babylon have been universally celebrated. But how were these buildings erected? By the spoils of conquered nations, and the expense of the blood of multitudes; therefore the stones and the timber are represented as calling out for vengeance against this ruthless conqueror.

Verses 9-11. Wo to him that coveteth an evil covetousness to his house — “Which Nebuchadnezzar strove to aggrandize, and which Cyrus cut off.” — Newcome. The translation of the LXX. accords exactly with ours: but the Hebrew, [r [xb [xb, seems to be more exactly rendered by Dr. Wheeler, “Wo unto him that procureth wicked gain for his family:” that is, who endeavours to raise it to a state of wealth and pre-eminence by sinful means. That he may set his nest on high — May exalt himself and his family to such power and greatness, that they shall be out of the reach of all their enemies; that he may be delivered from the power of evil — May be kept secure and out of danger from all below him. This is spoken of Nebuchadnezzar, his family and kingdom; that as birds, guided by instinct, build their nests on the top of rocks and trees, or other places; so the king of Babylon thought, by getting possession of many places strong by their situation, on lofty eminences difficult to come at, as well as by their fortifications, that he, his family, and kingdom, should always be safe and out of danger from any enemy; or, as it is expressed in the text, from the hand of evil. Thou hast consulted shame to thy house by cutting off many people, &c. — Thy cruelty toward others will turn at last to thy own confusion, and utter extirpation. And hast sinned against thy own soul — Hast done that which will bring destruction on thyself. For the stone shall cry out of the wall, &c. — The walls of so many cities thrown down, and the ruins of a multitude of houses, will bear witness of thy injustice and cruelty.

Ver. 11. The stone shall cry out of the wall. The ruins of cities and houses, wide as the Asiatic world, shall cry to heaven against thy injustice and cruelty; nor shall they cease from wailing, till her kingdom is numbered and finished.

Verse 11 gives the reason for the sentence announced in verse 10. Jehovah cannot overlook the wrongdoing, for the very stones and beams in the house built with blood cry out against the violence practiced in procuring them. Shall answer it — Shall re-echo the cry sent up by the stones. Woe upon the building of cities with the blood and property of strangers, 12-14.

The third woe is a continuation of the second; the latter refers to the building of the empire in general, the former to the extensive building enterprises throughout the land. “The prophet sees the city in process of extension, bands of captives, Jews and Gentiles, bleeding and dying under the blows of their drivers, and he realizes the fraudful dealings by which the treasures expended in the erection of enormous fortifications have been amassed.”

Verse 12. Wo to him that buildeth a town with blood] At the expense of much slaughter. This is the answer of the beam to the stone. And these things will refer to the vast fortunes gained, and the buildings erected, by means of the slave-trade; where, to a considerate and humane mind, the walls appear as if composed of the bones of negroes, and cemented by their blood! But the towns or houses established by this iniquity soon come to ruin; and the fortunes made have, in most cases, become as chaff and dust before the whirlwind of God’s indignation. But where are the dealers in the souls and bodies of men? Ask him who has them in his keeping. He can tell.

Verses 12-14. Wo to him that buildeth a town with blood — Wo to those mighty conquerors who have augmented Babylon by unjustly spoiling and ruining many other cities, and destroying their inhabitants. Here we see that God does not approve of those mighty conquerors who ravage the world, or carry their arms into divers countries. Though he makes use of them for the wise purposes of his providence, in chastising or punishing the wicked, yet, amidst all the pomp of their victories, they are often hateful in his sight; and, while they are in the midst of their triumphs, he is preparing the sword to cut them off. What is said in this verse is applicable to all covetous, unjust, and oppressive methods whatever of raising a fortune. Behold, is it not of the Lord that the people shall labour in the very fire? &c. — The latter part of the verse occurs with very little alteration Jeremiah 51:58, where the destruction of Babylon is described: see the note there. The sense is, All the pains which the Chaldeans have taken, in enlarging and beautifying their city, shall be lost in the flames, which shall consume their stately buildings; and nothing of all that they have obtained, or collected, by their toilsome victories, shall be of any use to them. For the earth shall be filled — For God’s power and providence, in governing the world, shall conspicuously appear, and be widely displayed in the humiliation of Nebuchadnezzar, (Daniel 4:37,) in the downfall of the Chaldean empire, and the destruction of Babylon; especially as it is described in the prophets as an earnest and type of the fall of mystical Babylon, which will be a decisive stroke of divine justice, that will thoroughly vindicate oppressed truth and innocence, and open the way for the universal spread of true religion: see note on Isaiah 11:9.

Ver. 12. Woe to him who buildeth a town with blood. Nebuchadnezzar said, Is not this great Babylon that I have built for the house, the palace, and metropolis of my kingdom, by the power of my might, and for the glory of my majesty? Daniel 4:30. He in a manner rebuilt Babylon, and replaced the brickwork of Semiramis with stone.—Herodotus.

12. Town… city — Synonymous; they cannot be restricted to the capital, but include cities scattered throughout the empire, wherever building enterprises were carried on. Blood,… iniquity — Blood was shed and iniquity done in subduing the nations, in tearing them from their homes and transporting them to Babylonia, and in compelling them to assist in the extensive building enterprises of which the inscriptions of Nebuchadnezzar give a fair idea. The sentiment expressed here is of universal application, but the prophet has in mind primarily the Chaldeans (compare Micah 3:10; Jeremiah 22:13).

V. 13. Is it not of the Lord-Is it not a judgment from God? Shall labour-That men go thro’ the most painful labour. For very vanity-For nothing; without any reward of their labour.

Verse 13. The people shall labour in the very fire] All these superb buildings shall be burnt down. See the parallel passage, Jeremiah 51:58, and the note there.

Shall weary themselves for very vanity?] For the gratification of the wishes of ambition, and in buildings which shall be brought to naught.

Verses 12-14. Wo to him that buildeth a town with blood — Wo to those mighty conquerors who have augmented Babylon by unjustly spoiling and ruining many other cities, and destroying their inhabitants. Here we see that God does not approve of those mighty conquerors who ravage the world, or carry their arms into divers countries. Though he makes use of them for the wise purposes of his providence, in chastising or punishing the wicked, yet, amidst all the pomp of their victories, they are often hateful in his sight; and, while they are in the midst of their triumphs, he is preparing the sword to cut them off. What is said in this verse is applicable to all covetous, unjust, and oppressive methods whatever of raising a fortune. Behold, is it not of the Lord that the people shall labour in the very fire? &c. — The latter part of the verse occurs with very little alteration Jeremiah 51:58, where the destruction of Babylon is described: see the note there. The sense is, All the pains which the Chaldeans have taken, in enlarging and beautifying their city, shall be lost in the flames, which shall consume their stately buildings; and nothing of all that they have obtained, or collected, by their toilsome victories, shall be of any use to them. For the earth shall be filled — For God’s power and providence, in governing the world, shall conspicuously appear, and be widely displayed in the humiliation of Nebuchadnezzar, (Daniel 4:37,) in the downfall of the Chaldean empire, and the destruction of Babylon; especially as it is described in the prophets as an earnest and type of the fall of mystical Babylon, which will be a decisive stroke of divine justice, that will thoroughly vindicate oppressed truth and innocence, and open the way for the universal spread of true religion: see note on Isaiah 11:9.

13. Jehovah has decreed the destruction. Behold, is it not of Jehovah — Is it not purposed by Jehovah? For Jehovah of hosts see on Hosea 12:5. The people… the people — Better, R.V., “the peoples… the nations”; that is, the nations subdued by the Chaldeans. Labor in the very fire — R.V., “for the fire”; literally, for the need of the fire. Jehovah has purposed to give all the works of their hands a prey to the flames. For very vanity — In vain. The judgment of Jehovah will bring all they have done to naught. Judgment upon Babylon is announced in similar terms in Jeremiah 51:58, but it is not certain that there is a direct literary dependence of the one passage upon the other. Nowack, followed by Marti, thinks that the words are a free reproduction of Jeremiah 51:58, and he renders the first sentence, “Behold, is not of Jehovah of hosts the word”; which he understands as an introduction to the quotation. If this passage is dependent upon Jeremiah 51:58, Nowack is right in considering it a later addition, but there is insufficient evidence for Nowack’s contention.

Verse 14. For the earth shall be filled] This is a singular and important verse. It may be first applied to Babylon. God’s power and providence shall be widely displayed in the destruction of this city and empire, in the humiliation of Nebuchadnezzar, Daniel 4:37, and in the captivity and restoration of his people. See Newcome, and see Isaiah 11:9. Secondly. It may be applied to the glorious days of the Messiah. The land of Judea should by his preaching, and that of his disciples, be filled with the knowledge of God. God’s great design fully discovered, and the scheme of salvation amply explained.

Thirdly. It may be applied to the universal spread of the Gospel over the habitable globe; when the fulness of the Gentiles should be brought in, and the Jews gathered in with that fulness. The earth cannot perish till every continent, island, and inhabitant, is illuminated with the light of the Gospel.

Verses 12-14. Wo to him that buildeth a town with blood — Wo to those mighty conquerors who have augmented Babylon by unjustly spoiling and ruining many other cities, and destroying their inhabitants. Here we see that God does not approve of those mighty conquerors who ravage the world, or carry their arms into divers countries. Though he makes use of them for the wise purposes of his providence, in chastising or punishing the wicked, yet, amidst all the pomp of their victories, they are often hateful in his sight; and, while they are in the midst of their triumphs, he is preparing the sword to cut them off. What is said in this verse is applicable to all covetous, unjust, and oppressive methods whatever of raising a fortune. Behold, is it not of the Lord that the people shall labour in the very fire? &c. — The latter part of the verse occurs with very little alteration Jeremiah 51:58, where the destruction of Babylon is described: see the note there. The sense is, All the pains which the Chaldeans have taken, in enlarging and beautifying their city, shall be lost in the flames, which shall consume their stately buildings; and nothing of all that they have obtained, or collected, by their toilsome victories, shall be of any use to them. For the earth shall be filled — For God’s power and providence, in governing the world, shall conspicuously appear, and be widely displayed in the humiliation of Nebuchadnezzar, (Daniel 4:37,) in the downfall of the Chaldean empire, and the destruction of Babylon; especially as it is described in the prophets as an earnest and type of the fall of mystical Babylon, which will be a decisive stroke of divine justice, that will thoroughly vindicate oppressed truth and innocence, and open the way for the universal spread of true religion: see note on Isaiah 11:9.

Verse 14 gives an additional reason for the overthrow of the Chaldeans. Jehovah has purposed to establish his universal kingdom upon earth; to make room for this kingdom of peace and righteousness the cruel and warlike Chaldean must be retired from the scene of action. The knowledge of the glory of Jehovah — The glory of Jehovah is the divine manifestation in nature, in history, in revelation; here in the events connected with the overthrow of the Chaldeans. These are intended to give the whole world a more adequate idea of the nature and character of Jehovah. As the waters cover the sea — A picture of overflowing abundance (compare Isaiah 11:9). The overthrow of the mighty world conqueror will be so remarkable that the news of it will spread far and wide (compare Psalm 126:2).

Woe upon cruelty toward other nations, 15-17.

Verse 15. Wo unto him that giveth his neighbour drink] This has been considered as applying to Pharaoh-hophra, king of Egypt, who enticed his neighbours Jehoiachin and Zedekiah to rebel against Nebuchadnezzar, whereby the nakedness and imbecility of the poor Jews was soon discovered; for the Chaldeans soon took Jerusalem, and carried its kings, princes, and people, into captivity.

Verses 15, 16. Wo unto him that giveth his neighbour drink — By the metaphorical expressions used in this verse is signified the perfidy of Nebuchadnezzar and the Chaldeans, who gained advantage over other nations by cunning arts of policy, and taking them off their guard by pretences of friendship, and the like; just as some men gain advantage over others by persuading them to drink too much. Thou art filled with shame for glory, &c. — Thy glory shall now be turned into shame. Perhaps this might be intended to signify the rejoicing of the nations at the downfall of the Chaldean empire. Drink thou also — Now it is come to thy turn to drink of the cup of God’s anger. Be thou also naked, as thou hast made others naked. All this is spoken in derision, or by way of mockery. The cup of the Lord’s right hand shall be turned unto thee — Or, upon thee; that is, thou shalt drink out the whole cup, or experience all the indignation of God. “Grotius justly observes, that these two verses contain an allegory. The Chaldeans gave to the neighbouring nations the cup of idolatry and of deceitful alliance, and in return they received from Jehovah the cup of his fury.” — Newcome.

Ver. 15. Woe to him that giveth his neighbour drink. Critics apply these words to the intrigue of the Chaldean court, which dazzled, beguiled, and intoxicated the nations into submission. Others think that Pharaoh-Hophra might be intended, who excited the kings of Judah to revolt. But the idea of exposing the weakness of the jewish state to contempt, does not apply to the king of Egypt.

Verse 15 presents a figurative description of the craftiness, cruelty, and cunning by the use of which the Chaldeans have reduced the nations to helplessness. The picture is that of a man giving poisonous or intoxicating drink to another, for the express purpose of taking delight in his shame (Genesis 9:21), or taking advantage of him. But the oppressor will be compelled to drink of the same cup and suffer shame, only in an intensified form (16, 17).

The thought of verse 15 is clear, but there is some uncertainty as to details. That giveth his neighbor drink, that puttest thy bottle to him — The meaning of some of the words is uncertain; hence the difference between A.V. and R.V., “that giveth his neighbor drink, to thee that addest thy venom.” The grammatical construction differs from that in the preceding woes (verses 6, 9, 12). The meaning of the verb translated “add” or “puttest” is uncertain; the translation “bottle” requires a change of vowel points; on the other hand, the expression “to add venom” is peculiar. This accumulation of peculiarities has led most scholars to suspect a corruption of the text, and various emendations have been attempted. That of Wellhausen is the simplest; it requires but slight alterations, removes the difficulties, and gives a very satisfactory sense: “Woe unto him that giveth his neighbor drink out of the cup of his wrath, and maketh him drunken also” (compare Zechariah 12:2). The cup of wrath is one offered in wrath, which, therefore, does not contain a pleasant, refreshing drink, but one bitter and destructive. The cruel, heartless man offers this cup and compels his enemy to drink it to the dregs, until he becomes helpless in his intoxication. An apt illustration of the manner in which the Chaldeans treated other nations. That thou mayest look on their nakedness — An indication of the shameful purpose inspiring the act. The one who gives the drink is the Chaldean, those who drink it are the nations; the prostrate condition of the drunken man represents the pitiful condition of the conquered nations, the uncovering of the nakedness suggests the depth of ignominy the conquered nations were made to suffer (Nahum 3:5).

V. 16. Thou-O king of Babylon. Shall be turned-They turned the cup of pleasure about, God will carry the cup of indignation about also, and make them drink deep of it. Shameful spewing-Thou shalt be as much loathed as a shameful drunkard is in his vomit.

Verse 16. The cup of the Lord’s right hand] Among the ancients, all drank out of the same cup; was passed from hand to hand, and each drank as much as he chose. The Chaldeans gave to the neighbouring nations the cup of idolatry and of deceitful alliance: and in return they received from the Lord the cup of his fury. So Grotius.

Verses 15, 16. Wo unto him that giveth his neighbour drink — By the metaphorical expressions used in this verse is signified the perfidy of Nebuchadnezzar and the Chaldeans, who gained advantage over other nations by cunning arts of policy, and taking them off their guard by pretences of friendship, and the like; just as some men gain advantage over others by persuading them to drink too much. Thou art filled with shame for glory, &c. — Thy glory shall now be turned into shame. Perhaps this might be intended to signify the rejoicing of the nations at the downfall of the Chaldean empire. Drink thou also — Now it is come to thy turn to drink of the cup of God’s anger. Be thou also naked, as thou hast made others naked. All this is spoken in derision, or by way of mockery. The cup of the Lord’s right hand shall be turned unto thee — Or, upon thee; that is, thou shalt drink out the whole cup, or experience all the indignation of God. “Grotius justly observes, that these two verses contain an allegory. The Chaldeans gave to the neighbouring nations the cup of idolatry and of deceitful alliance, and in return they received from Jehovah the cup of his fury.” — Newcome.

Verse 16 announces the divine judgment upon the Chaldean; he hoped to exalt himself by bringing shame upon others, and temporarily his hopes appear to be realized, but in the end the ignominy will return upon his own head. Thou art filled with shame for glory — R.V., “with shame, and not glory.” A somewhat freer rendering expresses the thought more clearly, “Thou art filled with shame instead of glory.” The Chaldean’s object in conquest was to win glory; instead he has brought upon himself shame, for he must suffer the same treatment which he has accorded to others. Drink thou — The cup of the divine wrath. Let thy foreskin be uncovered — R.V., “be as one uncircumcised.” Here equivalent to “show thy nakedness.” He compelled others to do this (verse 15). LXX. and other ancient versions read “stagger” instead of “let thy foreskin be uncovered”; the whole clause, “drink thou also and stagger,” which may be original (Nahum 2:4; Zechariah 12:2). The cup of Jehovah’s right hand — Thus far he has compelled the nations to drink the cup he handed them, now he must take from Jehovah’s right hand the cup containing a similar drink. Shameful spewing — R.V., “foul shame.” The translation of A.V. is due to the erroneous dividing of one word into two; it is one word, an intensive form of the ordinary word for shame. Shall be on thy glory — Shall cover it so that it is seen no more; it will entirely displace it. R.V. expresses more clearly the thought of 17a: “For the violence done to Lebanon shall cover thee, and the destruction of the beasts, which made them afraid.” The violence of [“done to”] Lebanon — This might be understood as a figurative representation of the devastation of Palestine; it is more likely, however, that it is meant literally. The violence is that done to Lebanon by cutting down its stately cedars for use in building enterprises. The inscriptions of both Assyrian and Chaldean kings state that the cedar wood was brought from great distances — sometimes Mount Lebanon is mentioned by name — to be used in the erection of temples and palaces. The more extensive the building enterprises, the greater the violence to Lebanon. The use of the cedars of Lebanon in the building of heathen temples may have been considered by the Israelites an act of profanity (Isaiah 14:8). Shall cover thee — Shall return upon thine own head (Obadiah 1:10; Jeremiah 3:25). The spoil of beasts [“the destruction of the beasts”] — That is, of Lebanon. The inscriptions and monuments reveal what enthusiastic hunters were the kings of the East. The invasion of Lebanon for such purposes may also have been considered desecration. Which made them afraid — The destruction which made afraid the beasts of Lebanon shall return upon the Chaldean’s own head. Though this thought, which can be had from the present Hebrew text, is not unsuitable, many commentators prefer the reading of some of the ancient versions, “and the destruction of the beasts shall make thee afraid.” The refrain is repeated from verse 11.

Woe upon idolatry, 18-20.

The last strophe is unlike the preceding in that the “woe” does not stand at the beginning, but at the opening of verse 19. In order to restore similarity many commentators place 19a, “Woe unto him that saith to the wood, Awake; to the dumb stone, Arise!” before verse 18. This arrangement, 19a,

V. 17. The violence-The violence thou hast done to Judea shall overwhelm thee. The spoil of brass-Such spoil as by hunters is made among wild beasts, when they endeavour to destroy the whole kind.

Verse 17. For the violence of Lebanon] Or, the violence done to Lebanon; to men, to cattle, to Judea, and to Jerusalem. See the note on the parallel place, Habakkuk 2:8. This may be a threatening against Egypt, as the former was against Chaldea.

Verse 17. For the violence of Lebanon [that is, the violence done to Lebanon] shall cover thee — That is, says Grotius, thou shalt suffer the punishment of having destroyed the temple, which is here called Lebanon, because it was built, in a great measure, with the cedars of Lebanon. And the spoil of beasts, which made them afraid — The relative which, added by our translators, obscures the text, which might be more plainly rendered, The spoil of (or, made by) beasts shall make them afraid, or make thee afraid, as the LXX. and Chaldee, with very little alteration, read the text. As thou hast spoiled other, without any sense of common humanity, so the army of the conqueror shall deal by thee, and shall tear thee in pieces as wild beasts do their prey. See Isaiah 13:15-18. Because of men’s blood — See note on verse 8.

TAUNT-SONG OVER THE FALL OF THE CHALDEANS, 6-20.

In Habakkuk 2:6-20, the prophet introduces the nations that are now suffering from the oppressions of the Chaldeans as taking up a parable or song against the oppressor about to be crushed. The song is in the form of five woes upon (1) lust of conquest and plunder; (2) rapacity; (3) self-glorification; (4) oppression; (5) idolatry. These woes are placed in the mouth of the nations; in reality the prophet is the speaker. First woe — upon lust of conquest and plunder, 6-8.

Verse 6a introduces the oppressed who will pronounce the woes. The utterances begin with “woe” in 6b. Throughout the song the Chaldean power is personified as an individual (see Introduction, p. 472). The nations will not submit forever. All these — All the wronged nations. Against him — The Chaldean oppressor. Parable — The primary meaning of the Hebrew word seems to be “likeness” or “identity”; hence it came to be applied to any saying containing a comparison or similitude. In a more general sense it is used of any figurative speech or song — in some places of a taunt-song (Isaiah 14:4); so here. Taunting proverb — Literally, a dark saying; margin, “riddle”; here practically synonymous with the preceding, a taunt-song. The thought is that the nations will make the Chaldeans, as examples of fallen greatness and pride, objects of taunting proverbs and comparisons, such as are found in verses 6-20. Woe — With this word begins the first “parable.” Each of the five is directed against a specific crime, the first against lust of conquest and plunder. Increaseth that which is not his — He seizes the lands and possessions of other nations (compare Habakkuk 1:6, 9, 15). How long? — “A sigh appended to the woe.” How long will he be permitted to carry out this policy? Ladeth himself with thick clay — This is a possible translation, but the context favors the reading of R.V., “with pledges.” The wealth accumulated by the Chaldeans is represented as a mass of pledges which they have taken from the nations like merciless usurers. But the time will come when the plundered nations will rise in wrath and compel the Chaldeans to return these pledges to their proper owners. In this connection it may be interesting to compare the boast of Nebuchadnezzar: “I have amassed silver, gold, metals, precious stones of all kinds and of all values, a collection of objects of great price, immense treasures.”

Verse 18. What profiteth the graven image] This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on the parallel passages in the margin.

Dumb idols?] אלמים אלילים elilim illemim, “dumb nothings.” This is exactly agreeable to St. Paul, 1 Corinthians 8:4, who says, “An idol is nothing in the world.” What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.

Verses 18, 19. What profiteth the graven image — The last sin that the prophet takes notice of, for which God would execute his judgments upon Babylon, is idolatry. Compare Jeremiah 50:2; and 51:44, 47. But what he says was not intended to be confined to Nebuchadnezzar and the idols of Babylon: it is equally applicable to idols in general. What will they avail their worshippers in the day of danger, and when the Lord ariseth to take vengeance on them? The molten image, and a teacher of lies — Rather, a molten image, teaching lies. This was a very proper epithet for the image of an idol; because the worshippers of them thought that a deity, or a divine power, resided in them, when there was no such thing; and that God was like the work of men’s hands. That the maker of his work trusteth therein — Or, that the maker trusteth in his work; that any one should be so unreasonable and foolish as to trust in that as a god which he has made and fashioned with his own hands! To make him dumb idols — Which have mouths and speak not; which can neither hear nor answer his prayers, nor do him good or harm. Behold, it is laid over with gold and silver — They are beautified with a great deal of cost, on purpose to delude their ignorant worshippers, and make them fancy some divinity lodges within them. And there is no breath at all, &c. — They are altogether without life, sense, and motion.

18, 19b, 20, would bring this strophe into accord with the four preceding, and would give a more satisfactory logical arrangement; but that it was the original order cannot be proved; if it was, the present order cannot be accounted for very easily, unless, with Nowack, we assume that verse 18 is a later marginal note, which was inserted in the text in the wrong place. For this assumption there is insufficient evidence, and the omission of verse 18 would make the strophe too brief.

18. What profiteth — A rhetorical question, equivalent to “It profiteth nothing”; the idols can render no help in the hour of calamity (Amos 2:4; 1 Samuel 12:21; Isaiah 44:10). Graven image — See on Micah 5:13. Molten image — See on Nahum 1:14. The maker thereof hath graven it — An expression of contempt; they are only the work of man; how can they be of any use? Teacher of lies — Not the priest or prophet of the idol (Isaiah 9:15; compare Micah 3:11), but the idol itself (Amos 2:4; Zechariah 10:2), so called in contrast with Jehovah whose word is faithful and true. To make dumb idols — Literally, dumb nothings (Isaiah 46:5-7; compare 1 Corinthians 12:2). It is foolish to trust in idols; it is foolish even to make them, for the maker cannot put life into them.

Verse 19. Wo unto him] How foolish and contemptible to worship a thing formed by the hand of man out of wood, stone, gold, or silver! The meanest brute is superior to them all; it breathes and lives, but they have no breath in them. However, they are said above to be teachers of lies; that is, they appeared to give out oracles: but these were lies; and were not given by the statue, but by the priest.

Verses 18, 19. What profiteth the graven image — The last sin that the prophet takes notice of, for which God would execute his judgments upon Babylon, is idolatry. Compare Jeremiah 50:2; and 51:44, 47. But what he says was not intended to be confined to Nebuchadnezzar and the idols of Babylon: it is equally applicable to idols in general. What will they avail their worshippers in the day of danger, and when the Lord ariseth to take vengeance on them? The molten image, and a teacher of lies — Rather, a molten image, teaching lies. This was a very proper epithet for the image of an idol; because the worshippers of them thought that a deity, or a divine power, resided in them, when there was no such thing; and that God was like the work of men’s hands. That the maker of his work trusteth therein — Or, that the maker trusteth in his work; that any one should be so unreasonable and foolish as to trust in that as a god which he has made and fashioned with his own hands! To make him dumb idols — Which have mouths and speak not; which can neither hear nor answer his prayers, nor do him good or harm. Behold, it is laid over with gold and silver — They are beautified with a great deal of cost, on purpose to delude their ignorant worshippers, and make them fancy some divinity lodges within them. And there is no breath at all, &c. — They are altogether without life, sense, and motion.

19. Woe — To him who puts his trust into these lifeless nothings. Awake — From slumber and inactivity (1 Kings 18:27). Arise — To help and deliver. Appeals addressed to Jehovah would receive an answer (Psalm 35:23; 44:23), but the idols can neither hear nor reply. It shall teach — Better, R.V., “Shall this teach?” A question or exclamation of astonishment at the delusion. Teach is here equivalent to respond to the appeal to show a way of escape from the calamity. The prophet immediately makes it plain why help need not be expected. They have no life in themselves, how can they preserve the life of others? Laid over — The word occurs only here, hence its meaning is not quite certain; the reference seems to be to the overlaying of idols made of wood or other cheap material with gold or silver. No breath — The spirit of life is entirely absent (Jeremiah 10:4ff.; Isaiah 44:9ff.).

V. 20. The Lord-He is Jehovah, the fountain of being, life, power, and salvation to his people. Keep silence-Fear, submit, and depend on him; let his enemies be silent, reverence, hope, pray and wait for him, who will arise and have mercy on them, who will make it to be well with the righteous, and ill with the wicked, who will fully and satisfactorily solve the doubts, and unfold the riddles of his providence.

Verse 20. The Lord is in his holy temple] Jehovah has his temple, the place where he is to be worshipped; but there there is no image. Oracles, however, are given forth; and every word of them is truth, and is fulfilled in its season. And this temple and its worship are holy; no abomination can be practiced there, and every thing in it leads to holiness of heart and life. Let all the earth keep silence before him.] Let all be dumb. Let none of them dare to open their mouths in the presence of Jehovah. He alone is Sovereign. He alone is the arbiter of life and death. Let all hear his commands with the deepest respect, obey them with the promptest diligence, and worship him with the most profound reverence. When an Asiatic sovereign goes to the mosque on any of the eastern festivals, such as the Bairham, the deepest silence reigns among all his retinue, viziers, foreign ambassadors, &c. They all bow respectfully before him; but no word is spoken, no sound uttered. It is to this species of reverence that the prophet alludes, and with this he concludes the prophetic part of this book. What God has threatened or promised, that he will fulfil. Let every soul bow before him, and submit to his authority.

HABAKKUK

Verse 20. But the Lord is in his holy temple — But Jehovah, the true God, is not like one of these, but lives for ever in his holy temple, the heavens, from whence he beholds and governs all things, and is the fountain of being, life, power, and salvation to his people. Let all the earth keep silence before him — Or, as the LXX. render it, stand in awe, or fear before him. The consideration of his infinite perfections, his self-existence, independence, supremacy, immensity, eternity; his omnipresence, omniscience, and omnipotence; his unspotted holiness, his inviolable truth, and impartial justice; and especially his sovereign authority and dominion, should strike all men with a reverential awe, and should dispose them to the most perfect submission toward him; particularly when they see him executing his judgments in the world, as he would shortly do upon the Chaldeans. The expression is taken from the reverent behaviour which young persons, servants, and others are wont to manifest by keeping silence in the presence of their superiors. Or, it alludes to such a silence as is kept in courts of justice, when a judge pronounces the sentence.

20. From the idols the prophet turns to Jehovah, to emphasize the contrast between the two (compare Isaiah 46). His holy temple — The

interpretation of this expression suggested by Nowack, “in the midst of his people,” is not inappropriate, and yet it is more natural to understand it of the heavenly dwelling place of Jehovah (Isaiah 6:1; 66:1), from which he watches the affairs of men and goes forth to manifest himself in judgment (Micah 1:2, 3). Let all the earth keep silence before him — In the presence of the almighty and infinite God it is proper to wait in awe and reverence, to see what he may do (Zephaniah 1:7; Zechariah 2:13).