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Habakkuk
Chapter Two
New King James Version (NKJV)
INTRODUCTION TO HABAKKUK 2
This
chapter contains an answer from the Lord to the expostulations
pleadings
and
reasonings of the prophet
in the name of the people. The preparation of the
prophet to receive this answer is described
Habakkuk 2:1 then
follows the answer itself
in which he is bid to write and make plain the
vision he had
that it might be easily read
Habakkuk 2:2 and a
promise is made
that vision should still be continued to the appointed time
at which time the Messiah would come; and this the righteous man
in opposition
to the vain and proud man
is encouraged to live in the faith of
Habakkuk 2:3 and
then the destruction of the enemies of the people of God is threatened for
their pride
ambition
covetousness
oppression
and murder
Habakkuk 2:5 which
would be unavoidable
Habakkuk 2:13 and
issue in the spread of the knowledge of the glory of God in the world
Habakkuk 2:14 and
also the ruin of other enemies is threatened
for drawing men into apostasy
and for their violence and idolatry
Habakkuk 2:15 upon
which would follow an universal silence in the earth
Habakkuk 2:20.
Habakkuk 2:1 I will stand my watch And set myself on the rampart
And watch to
see what He will say to me
And what I will answer when I am corrected.
YLT
1On my charge I stand
and I
station myself on a bulwark
and I watch to see what He doth speak against me
and what I do reply to my reproof.
I will stand upon my watch
.... These are the words
of the prophet: so the Targum introduces them
"the
prophet said;'
and
this he said in character as a watchman
as all the prophets were: as a
watchman takes the proper place he watches in and looks out
especially in time
of danger and distress
if he can spy anyone bringing tidings
that he may
receive it
and notify it to the people that have appointed him a watchman; so
the prophet retired from the world
and gave himself up to meditation and
prayer
and put himself in a waiting posture; looking up to the Lord
and
expecting an answer to his expostulations with him
concerning the success of
the enemies of God's people
and the calamities that were like to come upon
them
that he might report it to them; see Isaiah 21:8
and set me upon the tower; a place of eminence
from which he could behold an object at a distance: it signifies a strait
place
in which he was as one besieged; and may be an emblem of the straits and
difficulties he was in
which he wanted to be extricated out of: the thoughts
of his heart troubled him; he had a great many objections that rose up in his
mind against the providences that were like to attend his people; he was beset
with the temptations of Satan
and surrounded with objectors to what he had
delivered
concerning the Chaldeans being raised up by God to the destruction
of the Jewish nation; and
amidst these difficulties
he sets himself to
reading the word of God
and meditation on it
to pray to God for instruction
and information in this matter; as Asaph
in a like case
went into the
sanctuary of the Lord
where he got satisfaction
Psalm 73:2 as well
as it may be expressive of the confidence he had in God
in his covenant and
promises
which were as a fortress and strong tower to him; in short
he kept
his place
he was found in the way of his duty
in the performance of his
office
and was humbly and patiently waiting on God
to know more of his mind
and will
and acquaint the people with it.
And will watch to see what he will say unto me; or "in
me"F14בי "in me"
Pagninus
Montanus
Drusius
Tarnovius
Van Till
Burkius. ; that is
what the Lord would
say unto him
either outwardly by an audible voice; or inwardly by impressing
things upon his mind; or in a vision by the Spirit of prophecy
as Kimchi; so
David
"the Spirit of the Lord spoke by me"
or "in me"
2 Samuel 23:2 he
was determined to wait patiently for an answer
and to continue in the present
posture
and constantly attend to every motion and dictate of the Spirit of
God
and take particular notice of what should be suggested to him:
and what I shall answer when I am reproved; either by the
Lord
for using so much freedom and boldness in expostulations and reasonings
with him
who is under no obligation to give an account of his matters unto the
children of men; or by others
how he should be able to satisfy his own mind
and remove the scruples
doubts
and objections
that arose there against the
providence of God
in prospering the wicked
and afflicting the righteous
and
repel the temptation he was under to quarrel with God
and arraign his
proceedings; and how he should answer the objections that his people made
both
against his prophecies
and the providence of God
for which they reproved him;
or
however
he expected they would. The Targum is
"and
what will be returned to my request.'
Habakkuk 2:2 2 Then the Lord answered
me and said: “Write the vision And make it plain on tablets
That he may
run who reads it.
YLT
2And Jehovah answereth me
and saith: `Write a vision
and explain on the tables
That he may run who is
reading it.
And the Lord answered me
.... As he does his
ministers and people sooner or later
in one way or another
when they call
upon him with humility and reverence
with faith and fervency:
and said
Write the vision; which the prophet now
had from him
concerning the coming of the Messiah
and the destruction of the
enemies of the church and people of God: and this he has orders to
"write"; not only to tell it to the people then present
for their
particular information and satisfaction; but to write it
that it may be read
over and over
and that it may remain
and be of use in times to come:
and make it plain upon tables
engrave it in
plain legible letters on tables of wood; on box tree
as the Septuagint
version; on which they used to write before paper was found out and used.
Writing tables are of ancient use; they were used in and before the times of
Homer
for he speaksF15 γραψας εν
πινακι πτυκτω
&c. Homer. Iliad. 6. of writing very
pernicious things on a two leaved table; wherefore Josephus must be mistaken
when he suggestsF16Contr. Apion
l. 1. c. 2. that letters were not
found out in the times of Homer. These tables were made of wood
sometimes of
one sort
and sometimes of another; sometimes they were made of the pine tree
as appears from EuripidesF17In Hippolito. but
for the most part
of
boxF18"Ergo tam doctae nobis periere tabellae
Non illas fixum
charas effeceret aurum
Vulgari buxo sordida cera fuit. Propertius. Buxa
crepent cerata------" Prudentius.
according to the Greek version as
above; and consisted sometimes of two leaves
for the most part of three or
five
covered with waxF19Alex. ab Alex. Genial. Dier. l. 2. c. 30.
on which impressions were easily made
and continued long
and were very
legible; and these impressions or letters were formed with an iron style or
pen; see Jeremiah 17:1 this
the Greeks and Tuscans first used
but was afterwards forbidden by the Romans
who
instead of it
ordered an instrument of bone to be usedF20Isidor.
Originum
l. 6. c. 8. : hence these tables were wont to be called
"wax"
because besmeared with it; and so
in wills and testaments
written on them
the heirs are said to be written either in the first wax
or
in the bottom of the waxF21"In ima cera"
Sueton. in Vit.
Jul. Caesar. c. 83. "in extrema cera"
Cicero in Verrem
l. 3. Vid.
Alex. ab Alex. ib. l. 1. c. 1.
that is
of the will
or in the lowest part of
the table
or what we should call the bottom of the leaf or page: and it was a
custom among the Romans
as CiceroF23De Oratore
l. 2. sect. 34.
relates
that the public affairs of every year were committed to writing by the
Pontifex Maximus
or high priest
and published on a table
and set to view
within doors
that the people might have an opportunity and be able to know
them; yea
it was usual to hang up laws
approved and recorded
in tables of
brass
in their market places
and in their temples
thatF24Taciti
Annales
l. 11. c. 14. they might be seen and read; the same we call annals. In
like manner the Jewish prophets used to write and expose their prophecies
publicly on tables
either in their own houses
or in the temple
that everyone
that passed by might read them.
That he may run that readeth it; may run through the
whole without any difficulty
without making any stop
being written in such
large capital letters; and those cut so well
and made so plain
that a man
might run it over at once with ease
or even read it as he was running; nor
need he stop his pace
or stand to read. The Targum is
"write
the prophecy
and explain it in the book of the law
that he may hasten to
obtain wisdom
whoever he is that reads in it.'
Habakkuk 2:3 3 For the vision is yet for an appointed time; But
at the end it will speak
and it will not lie. Though it tarries
wait for it; Because
it will surely come
It will not tarry.
YLT
3For yet the vision [is] for
a season
And it breatheth for the end
and doth not lie
If it tarry
wait for
it
For surely it cometh
it is not late.
For the vision is yet for an appointed time
.... Not the
present vision only
but vision or prophecy in general: it was a doubt that
arose in the minds of the prophet and other good men
upon the notice given
that the Chaldeans would be raised up to the destruction of the Jews; that then
the law of God would cease
his worship would not continue; vision and prophecy
would be no more; it would be all over with the doctrine of the law and the
prophets: now in answer to this
and to remove this doubt
they are assured
that vision or prophecy should "yet"
or still
continue
and even
"to the appointed time"; the time fixed for the continuance of it
notwithstanding the people of the Jews should be carried captive into another
land: and accordingly so it was; there were prophets
as Daniel and Ezekiel
in
the time of the captivity; and
after it
Haggai
Zechariah
and Malachi; yea
the law and the prophets were until John; for vision and prophecy were to be
sealed up by the Messiah
and not before; see Luke 16:16 it was
true indeed with respect to the present vision or prophecy concerning the
Messiah
that that was not to be fulfilled presently; there was some
considerable time first to elapse; there was a time appointed for the
accomplishment of it
and it would remain till that time
and then be most
surely fulfilled; which would be before the sceptre departed from Judah
while
the second temple was yet standing
and when Daniel's seventy weeks
or four
hundred and ninety years
were come; which were the limited
determined
and
appointed time for the Messiah's coming
the time appointed of the Father
the
fulness of time; so there was an appointed time for his coming to take
vengeance on the Jewish nation
for their rejection of him
to which the
apostle applies these words
Hebrews 10:37 and
also for his spiritual coming
to visit his people in a gracious way; there is
a set time to favour Zion and her children; as well as there is a day fixed for
his second coming
or coming to judgment.
But at the end it shall speak
and not lie; or rather
"he shall speak"F25ויפח
"idque ille loquetur"
Castalio. ; and so in the following clauses it
should be rendered
not "it"
but "he"; and so the apostle
has taught us to interpret it of a person
and not a thing
Hebrews 10:37 that
is
"at the end" of the time appointed
or at the end of the Jewish
state
both civil and ecclesiastic
the Messiah should appear
as he did
which
is called the end of the world
1 Corinthians 10:11
when a new world began
the world to come
the Gospel dispensation
of which
Christ is said to be the Father
in the Greek version of Isaiah 9:6 see Hebrews 2:5 and
being come
he shall "speak"; or
as it may be rendered
"at the
end thereof" shall be "the speaker"
or "preacher"F26"Praeco
erit in fine"
Cocceius; "et praeco aderit in fine"
Van Till. ;
that shall publish and proclaim the glad tidings of the Gospel; and this agrees
with Christ
the Logos
or Word of God
the great Prophet that should be raised
up in the church
the teacher sent of God
the Wonderful Counsellor
and faithful
witness; who spoke out the whole mind and will of God; published the
everlasting Gospel; delivered out the doctrines of grace and truth; and spoke
such words of grace as never man did
and with such power and authority as the
Scribes and Pharisees did not. Some render the words
"and he shall break
forth as the morning"F1
και ανατελει
Sept. ; so the word is used in Song of Solomon 2:17
and so the Septuagint version
"he shall arise at the end"; like the
rising sun: this agrees with Christ
the day spring from on high
and whose
coming is said to be as the morning
Luke 1:78 and when
he should thus appear
and exercise his prophetic office
he should "not
lie"; this is the character of God himself
as opposed to a mere man
who
is subject to lying and deceit; and suits well with Christ
who is truly God
and not a mere man; and answers to his character in prophecy and fact
that
there was no guile in his mouth and lips
Isaiah 53:4 and
fitly describes him as a preacher
who is truth itself; taught the way of God
in truth; spoke the word of truth
the Gospel of our salvation; and no lie is
of the truth; and who is infallible in all his doctrines
and does not and
cannot deceive any; all his words are to be depended upon as faithful and true.
Though it tarry
wait for it; or "though he
tarry
wait for him"; not that he really would or did tarry; but he might
seem to do so
not coming so soon as the Old Testament saints expected
and as
they wished for and desired; it was a long time from the first promise of him;
and sometimes the saints were ready to give it up
and their hearts to sink and
faint
because it was seemingly deferred. This shows that this prophecy does
not respect the Babylonish captivity; for that had no seeming delay
but
as
soon as ever the seventy years were up
there was a deliverance from it; but
the Messiah's coming was long expected
and seemed to be deferred
and the
patience of the saints was almost wore out; but they are here encouraged
when
this was the case
still to wait for him
as good old Simeon and others did
about the time of his coming; and so his spiritual and second coming should be
waited patiently for
though they may seem to be delayed.
Because it will surely come
it will not tarry; or "for
he that is to come"
or "is coming
will comeF2כי בא יבא
"quia veniens veniet"
V. L.; "veniendo veniet"
Pagninus
Montanus
Cocceius
Van Till
Burkius.
and not tarry"; beyond the
appointed time. This is a periphrasis of the Messiah; for
being so often
spoken of as to come
it became a description of him
"he that is to
come"; see Matthew 11:3 and as
it was foretold he would come
so assuredly he would come
and not stay a
moment longer than the time appointed of the Father; in which fulness of time
God sent him
and he came
Galatians 4:3. The
person here prophesied of is not Jeremiah
as Jarchi
but the Messiah; and this
is acknowledged by some Jewish writers
ancient and modern; and removes the
doubt and objection that might arise from the Chaldeans coming upon the Jews
and carrying them captive
as if the promise of the Messiah would fail
whereas
it would not. In the TalmudF3T. Bab. Sanhedrin
fol. 97. 2.
they
say
"God
does not renew his world till after seven thousand years; another says five
thousand. R. Nathan says
this Scripture penetrates and descends into the
abyss; i.e. fixes no particular time; "the vision is for an appointed
time"
&c.; not as our Rabbins
who inquire the meaning of a time
and
times
and half a time; what then is meant
"but at the end it shall speak"
and "not lie?" Let them burst that compute the times
who used to say
when the time comes
and he cometh not
he will never come; but wait for him
as it is said
"if he tarry
wait for him": perhaps you will say
we
wait
but he does not wait; this may be an instruction to you what he says
"therefore the Lord waiteth to be gracious"
&c.'
Maimonides
saysF4In Pocock. Porta Mosis
p. 176.
their twelfth fundamental
article of faith is
the days of the Messiah; that is
to believe
and be
firmly persuaded
that he will come
nor will he tarry; "if he tarry
wait
for him": though
he observes
this Scripture does not fix the certain
time; nor is it to be so expounded
so as to gather from thence the exact time
of his coming. This they do not choose to own
though it does
because the time
is long ago elapsed. AbarbinelF5Mashmia Jeshua
fol. 64. 1. owns
that this vision is different from that in the preceding verse Habakkuk 2:2
which
concerns the second temple
but this another redemption; and would have it that
the words may be explained thus
he that shall come will come at the time
appointed
which is mentioned; and
after his coming
the King Messiah shall
not tarry from coming to redeem you; which
though a wrong sense
shows his
conviction of the prophecy belonging to the Messiah. So AbendanaF6Not.
in Miclol Yophi in loc. Vid. Caphtor Uperah
fol. 6. 4. & 45. 1. 2. says
our Rabbins understand this
"at the end it shall speak"
of the end
of our redemption from this captivity in which we now are; and in this way it
appears right to explain it
for the prophet was complaining of the prosperity
of Nebuchadnezzar; and the Lord answers him
that he should write the vision of
the destruction of Babylon
which should be at the end of seventy years; and
said
do not wonder that I prolong to Babylon seventy years
for "yet the
vision is for an appointed time": as if he should say
yet there is a
vision for times afar off
"and at the end it shall speak": in all
which there are plain traces of the sense the ancient synagogue put on this
text
though now perverted
to favour their hypothesis of the Messiah being yet
to come and save them.
Habakkuk 2:4 4 “Behold the proud
His soul is not upright in him; But
the just shall live by his faith.
YLT
4Lo
a presumptuous one! Not
upright is his soul within him
And the righteous by his stedfastness liveth.
Behold
his soul which is lifted up is not upright in him
.... This and
the following clause describe two sorts of persons differently affected to the
Messiah
and the promise of his coming. Here it points at such as were
"incredulous"
as the Vulgate Latin version renders it; that
disbelieved his coming
and mocked and scoffed at the promise of it; as well as
those that did not believe in him when he came
though he had all the
characteristics of the Messiah; and damnation was the certain consequence of
their unbelief. The proud and haughty Scribes and Pharisees are here plainly
described
whose minds were elated with themselves; whose hearts were like
bubbles
blown up
full of wind; whose souls swelled with pride and vanity
and
a high conceit of themselves; of their merit and worth; of their holiness and
works of righteousness; and treated those they thought below them in these
things with the utmost disdain and contempt; and trusted in themselves
and to
their own righteousness
to the great neglect of the true Messiah and his
righteousnessF7So Kimchi and Ben Melech observe the word has the signification
of haughtiness of heart
and of pride; and Jarchi of impudence; and the Arabic
word "muthaphilin"
in Schindler
is rendered "despisers".
. The word for "lifted up" has in it the signification of a hill
mountain
fortress
or tower; see Isaiah 32:14 as
Aben Ezra observes. So R. Moses Kimchi interprets the passage
"he
whose soul is not right in him places himself in a fortress or tower
to set
himself on high there from the enemy
and does not return to God
nor seek
deliverance of him; but the righteous has no need to place himself on high in a
fortress
for he shall live by his faith.'
Ophel
was part of the hill of Zion
on which the temple was built; and Cocceius
thinks there is a reference in the words to Mount Moriah
on which the temple
stood: and in this sense the words aptly agree with the pharisaical Jews
who
boasted of their temple
and gloried in it
and trusted in the service and sacrifices
of it; and betook themselves to the observance of rites and ceremonies
and the
traditions of their elders
and to their moral works of righteousness
for
their justification and salvation
as their tower of safety
and place of
defence; neglecting the Messiah
the Rock of salvation
the Rock of Israel
the
munition of rocks
the strong hold and tower
where only safety and salvation
are. The apostle
following the Greek version
renders the word in Hebrews 10:38
"if any man draw back"
&c. and De DieuF8So according
to Castel is "neglixit"
Act. vi. 1. "substraxit se"
Judg.
xx. 36. and so it is used in the Alcoran
Surat. Joseph. ver. 13. and in the
Arabic version of Psal. xxviii. 1. Matt. xxiii. 23. Heb. xii. 5. observes
that
the word in the Arabic language signifies to neglect or withdraw the mind from
a person or thing; and may be fitly applied to the same persons who neglected
Christ
and the great salvation by him; hid their faces from him; would not
look at him
nor converse with him
nor attend his ministry
nor suffer others
to do it; they withdrew from his apostles and ministers
and the Christian
churches
and persecuted them both in Judea and in the Gentile world; and many
of the Jews that did make a profession
and joined themselves to Christian
churches
after a time separated from them; being sensual
and not having the
Spirit
went out from among them
not being truly of them
and forsook the assembling
of themselves together with them; and to these the apostle applies the words in
the aforementioned place. Now of every such person it may be said
"his
soul is not upright in him"; either "in himself"
as the Vulgate
Latin version
and so Kimchi; he is not a just man
not truly upright and
righteous
though he may think he is
and may be thought so by others; yet he
is not in the sight of God; his heart is not sincere; he has not the truth of
grace in him; a right spirit is not created and renewed in him; he never was
convinced by the Spirit of God of sin and righteousness
or he would not be
thus elated with himself: his soul is not upright towards God; he seeks
himself
and his own applause
in all he does
and not the honour and glory of
God
and the magnifying of his grace and goodness; he has no right notions of
the righteousness of God
and of his holy law; nor of Christ
his person
and
offices; nor indeed of himself. Or "his soul is not right in him"F9לא ישרה נפשו
בו "non recta (est) anima ejus in eo"
Montanus
Calvin
Drusius
Burkius. ; that is
in Christ
who was to come
nor
when he was come; that is
he is not rightly
sincerely
and heartily affected
to him; he has no true knowledge of him
real desire unto him
hearty affection
for him
or faith in him
or regard unto him
his Gospel and his ordinances;
all which was most clearly true of the carnal Jews
and is of all
self-righteous persons. The apostle
in Hebrews 10:38 seems
to understand it of the soul of God
that that
or he
was not affected to
and
pleased with
persons of such a character and complexion; see Luke 14:11.
But the just shall live by faith; the "just" man
is the reverse of the former; he is one that believed in the coming of Christ
and believed in him when come; who has no overweening opinion of himself
and
of his own righteousness; nor does he trust in it for his justification before
God
and acceptance with him; but in the righteousness of Christ imputed to
him
from whence he is denominated a just man: and such an one "shall
live"
not merely a corporeal life
for righteous men die as well as
others; nor an eternal life
though such shall live this life
and have it now
in some sense
for this life is enjoyed not by faith
but by sight; but a
spiritual life
begun in regeneration
and maintained by the Spirit and grace
of God; such live a life of justification on Christ
of sanctification from
him
and of communion with him; they live cheerfully
comfortably
and
delightfully
a life of peace
joy
and comfort; which is greatly the sense of
the word here
as in Psalm 22:26 and
this is "by his faith"; his own faith
and not another's; which
though for its kind is the same in all
alike precious faith
yet as to its
actings is peculiar to one
and is not another's: or by the faith of God; that
is
by that faith which is the gift of God
and of his operation
and has him
for its object; such live by faith upon a promising God
and so live
comfortably: or by the faith of Christ
promised to come in the preceding verse
Habakkuk 2:3; by
that faith
of which he is the object
author
and finisher: just men live not
upon their faith
but by it on Christ
as crucified for them
as the bread of
life
and as the Lord their righteousness; and so have joy and peace in
believing. There is a different accentuation of this clause. Some put the stop
after "just"
and read the words
"the just
by his faith shall
live"; that is
he who is a just man
in an evangelical sense
he shall
live by his faith
in the sense before explained; not that he is a just man
that lives righteously and unblamably before men; but who lives a life of faith
on Christ
and whose hope of eternal life is not founded upon his holy life and
conversation
but upon the righteousness of Christ
which he by faith lives
upon; for neither eternal life
nor the hope of it
are to be ascribed to faith
in itself
but to the object of it. But the most correct Hebrew copies unite
by the accent "merca"
the words "by his faith"
to the
"just man"; and so they are to be read
"the just by his faith
he shall live"; that is
the man who is just
not by the works of the law
but by faith in the righteousness of Christ
or through the righteousness of
Christ received by faith; for it is not faith itself
or the act of believing
that is a man's justifying righteousness
or is imputed to him for
righteousness
or denominates him righteous
but the righteousness of Christ he
lays hold on by faith; and such a man shall live both spiritually and
eternally. And this manner of accenting the words is approved of by WasmuthF11Vindiciae
Hebr. par. 2. c. p. 322.
and by ReinbeckF12De Accent. Hebr. p.
488
489. So Boston. Tract. Stigmologic. p. 33
34. . Burkius
a late annotator
thinks
it might be safest to repeat the word that is controverted
and read it
thus
"the just in" or "by his faith": "in" or
"by his faith he shall live"; which takes in both senses
and either
of which rightly explained may be admitted. Junius
with whom Van Till agrees
is of opinion that respect is had to the example of Abraham
of whom we read Genesis 15:6 and
"he believed in the Lord"
and "he counted it to him for
righteousness"; not his faith
but the object of it
or what he believed
the promised seed. And so the ancient Jews compare this faith with Abraham's;
for
mentioning the text in Genesis 15:6
say
theyF13Shemot Rabba
sect. 23. fol. 107. 3.
"this
is the faith by which the Israelites inherit
of which the Scripture says
"and the just by his faith shall live".'
And
they have also a sayingF14T. Bab. Maccot
fol. 24. 1.
that the
law
and all the precepts of it
delivered to Moses on Mount Sinai
are reduced
by Habakkuk to one
namely this
"the just by his faith shall live";
which is true
if rightly understood; for the righteousness of Christ
the just
man becomes so by
and which by faith he lives upon
is answerable to the whole
law. The apostle produces this passage three times to prove that the
righteousness of Christ revealed in the Gospel is to faith; that no man is
justified by the law in the sight of God; that the just man shall live
and not
die; shall not draw back to perdition
but believe to the saving of the soul
Romans 1:17 which
shows that it belongs to Gospel times and things. The Targum of the whole is
"behold
the wicked say all these things "shall not be"
but the
righteous shall remain in their truth.'
Kimchi
interprets the former part of Nebuchadnezzar and Belshazzar his son; and the
latter part of the Israelites carried into captivity with Zedekiah; but very
wrongly.
Habakkuk 2:5 5 “Indeed
because he transgresses by wine
He is
a proud man
And he does not stay at home. Because he enlarges his desire as
hell
[a] And he is
like death
and cannot be satisfied
He gathers to himself all nations And
heaps up for himself all peoples.
YLT
5And also
because the wine
[is] treacherous
A man is haughty
and remaineth not at home
Who hath
enlarged as sheol his soul
And is as death that is not satisfied
And doth
gather unto itself all the nations
And doth assemble unto itself all the
peoples
Yea also
because he transgresseth by wine
.... Or
rather
"how much less" or "moreF15ואף כי "quanto magis"
Calvin
Drusius
Tarnovius
Cocceius
Van Till
Burkius.
wine dealing
treacherously": or "a man of wine"
as Aben Ezra supplies it;
that is
a winebibber
as Kimchi and Ben Melech interpret it: and the sense in
connection with the preceding verse Habakkuk 2:4 is
if
a Jew
elated with his works of righteousness
his soul is not right in him
"how much less" a drunken
treacherous
proud
and ambitious heathen?
if the Scribes and Pharisees
who expected the coming of the Messiah
yet
withdrew from him
and opposed themselves unto him when come
"how much
more" will such persons set themselves against him and his interest
thus
described? by whom are meant
not the Babylonian monarchs
Nebuchadnezzar and
Belshazzar and the Chaldeans
as usually interpreted
though there are many
things in the account applicable to them; but this is breaking the thread of
the prophecy
which carries on the account of the enemies of Christ
and of his
kingdom
from his first to his second coming; whereas to interpret this
prophecy of the Chaldeans is to go back to times before the first coming of
Christ; nor does it seem necessary to say anything more concerning them
since
the people of God might be satisfied that these would be in their turn
destroyed
and they delivered from them; and that they
the Jews
could not be
cut off as a people
since the promise of the Messiah
as springing from them
is firmly established; and it is so strongly asserted
that he should come at
the appointed time
and not tarry: after which the prophet goes on to observe
two different sorts of people among the Jews; one sort proud and vain glorious
who opposed themselves to Christ when he came; the other sort true believers in
him
who lived by faith upon him: so things would stand among the Jews when
Christ came
and so they did; there was a separation among them on his account:
next the prophet proceeds to observe another sort of enemies to Christ and his
interest among the heathens
which was not to be wondered at
and therefore
introduced by a comparative particle
"how much more" or
"less"; and who must be removed to make way for his kingdom and glory
in the latter day
manifestly pointed at in Habakkuk 2:14 now
who can these be but the Romans
both Pagan and Papal in succession? and with
these and their rulers
civil and ecclesiastical
do the characters given as
well agree as with the Babylonian monarchy
and the Chaldeans
or better and
therefore
after Cocceius and Van Till I shall choose to interpret the whole of
them; and it is well known that several of the Roman emperors were greatly
given to luxury and intemperance
the first character they stand described by
in the text. Tiberius was greatly addicted to this vice; and
because of his
greediness after wineF16Suetonius in Vita Tiberii
c. 42.
used to
be called Biberius Caldius Mero
instead of Tiberius Claudius Nero; his
successor Caligula spent the immense riches Tiberius had gathered together in
less than a year's time in luxury and intemperanceF17Ib. Vita
Caligulae
c. 37. ; and Claudius
that succeeded him
scarce ever went out of
his doors but he was drunkF18Ib. Vita Claudii
c. 33. ; and Nero
who came after him to the empire
was of unusual luxury and sumptuousness
as
the historian saysF19Eutrop. Hist. Rom. l. 7. ; he used to keep on
his banquets from the middle of the day to the middle of the nightF20Suetonius
in Vita Neronis
c. 27. ; to say nothing of Domitian
Commodus
and other
emperors that followed after them: and these men were deceitful and
treacherous
both to their friends and enemies; and it is no wonder that such
as these should oppose themselves to the kingdom and interest of Christ
as
they did. Kimchi interprets this of Nebuchadnezzar; and Jarchi of Belshazzar;
and most interpreters think it refers to his drinking in the vessels of the
temple
Daniel 5:2
he is a proud man; the Roman
emperors were excessively proud
like the unjust judge
neither feared God
nor
regarded man; nay
set up themselves for gods
and required divine worship to
be given them. Caius Caligula claimed divine majesty to himself
and set
himself up to be worshipped among his brother gods; he built a temple to his
own deity
and appointed priests and sacrifices; and placed a golden image of
himself in it
and clothed it every day with such a garment as he himself woreF21Suetonius
in Vita Caligulae
c. 22. ; he also set up his own image in the temple at
Jerusalem. Nero suffered himself to be called lord and god by Tiridates king of
the Armenians
with bended knees
and hands lift up to heaven. Domitian and
Aurelianus took the same titles as Nero did; and Dioclesian would be worshipped
as a god
and called himself the brother of the sun and moon; and no marvel
that such men as these should be enemies to Christ
and persecutors of his
people:
neither keepeth at home; or "dwells not in
the fold"F23ולא ינוה
"qui non habitat; quod de mansionibus ovium imprimius dicitur"
Cocceius; "qui non inhabitat grata"
Van Till. ; in the sheepfold of
Christ
in his church
being none of his sheep
an alien from the commonwealth
of Israel; and so it denotes a infidel
an heathen; a fit character for the
Pagan emperors
who had no habitation in the house of God. Kimchi interprets it
of Nebuchadnezzar's kingdom not being continued; or of his being driven from
his habitation
his palace
from among men
to live with beasts; but it is the
character
and not the punishment
of the person that is here pointed at:
who enlargeth his desire as hell
and is as death
and
cannot be satisfied; death and the grave
though such vast numbers are continually
slain by the one
and laid in the other
yet are never satisfied; see Proverbs 27:20.
This describes the insatiable thirst of the Roman emperors after honour
riches
and universal monarchy; who were never satisfied with what they
obtained:
but gathereth unto him all nations
and heapeth unto him all
people; that is
subdued them
and made them provinces of the Roman
empire
and tributary to it
even almost all the then known world; hence the
Roman empire is called the whole world
Luke 2:1 so
Agrippa
in his orations to the Jews
mentions all nations as subject to the
RomansF24Apud Joseph de Bello Jud. l. 2. c. 16. sect. 4. .
Habakkuk 2:6 6 “Will not all these take up a proverb against him
And
a taunting riddle against him
and say
‘Woe to him who increases What
is not his—how long? And to him who loads himself with many pledges’?[b]
YLT
6Do not these -- all of them
-- against him a simile taken up
And a moral of acute sayings for him
And
say
Wo [to] him who is multiplying [what is] not his? Till when also is he
multiplying to himself heavy pledges?
Shall not all these take up a parable against him
.... A
proverbial expression
a short sentence
a laconic speech
delivered in a few
words
which contains much in them concerning the vices of these emperors
and
imprecating judgments upon them for them; took up and expressed by the nations
brought into subjection unto them
and especially by the Christians in those
nations spoiled and persecuted by them:
and a taunting proverb against him; or
"whose
explanation are riddles to him"F25ומליצה
חידות לו "et
interpretationem aenigmata ei"
Drusius
Burkius; "et interpretatio
erit aenigmata ipsi"
Cocceius; "cujus explicatio illi erit
aenigmatum loco"
Van Till. ; the proverb
when explained
would be a
riddle to him
which he could not understand
nor would give any credit to;
taking it not to belong to him or them
and in which they had no concern;
though afterwards would find they had
to their great mortification:
and say
Woe to him that increaseth that which is not his! substance or
goods
not his own
as the Targum explains it; which they had no right unto
nor property in
but were another's; and therefore guilty of great injustice in
taking it from them
and might justly expect vengeance would pursue them for
it; such were the goods they spoiled the Christians of for not worshipping
their idols
and for professing and abiding by the Christian religion:
how long? that is
how long shall they go on increasing their substance by
such unjust and unlawful methods? how long shall they keep that which they have
so unjustly got? this suggests as if it was a long time
which
as Cocceius
observes
does not so well agree with the Babylonian as the Roman empire
which
stood much longer:
and to him that ladeth himself with thick clay: such is gold
and silver
no other than yellow and white dust and dirt; and may be called
clay
because dug out of the earth
as that; and as clay is defiling
so are
gold and silver
when ill gotten
or ill used
or the heart set too much upon
them; and as that is very ponderous and troublesome to carry
so an abundance
of riches bring much care with them
and often are very troublesome to the
owners of them
and frequently hinder their sleep
rest
and ease; and as clay
when it sticks to the heels hinders walking
so riches
when the affections are
too much set on them
are great obstacles in the way of true religion and
godliness; hence our Lord observes
"how hard it is them
that trust in
riches to enter into the kingdom of God"
Mark 10:24 they are
even a weight
a clog to good men. The phrase seems to point at the meanness of
them
as well as the hurt that sometimes comes by them
and the contempt they
should be had in
in comparison of the true riches; hence
agreeable to this
way of speaking
a good man Drusius makes mention of used to call gold
"yellow earth": and a certain Greek writerF26 χρυσος τοι κονις εστι
και αργυρος
Naumachius apud Grotium in loc. says gold is ashes
and so is silver. The word
used is a compound; and
as Kimchi observes
signifies an abundance of riches;
but our countryman Mr. FullerF1Miscel. Sacr. l. 5. c. 8. chooses
rather to render it an "abundance of pledges"; and thinks it has
respect to the many pledges which the person here spoken of
by whom he
supposes is meant the Babylonian monarch
had in an unjust manner took of
several nations
and heaped up like an usurer; and which should in due time be
taken from him
by those whom he had plundered of them: but this expresses the
greedy desire of the Romans after money
as well as the unlawful methods they
took to acquire wealth
and the vast sums they became masters of
so that they
were even loaded with it; but
getting it in an unrighteous manner
it brought
the curses and imprecations of the people upon them
especially those they
defrauded of it. Joseph Kimchi
as his son David observes
interprets it
"he
shall make thick clay lie heavy on his grave;'
and
it was a custom with the Romans
as DrusiusF2Observat. l. 15. c. 18.
relates
that when one imprecated evil upon another
he used to wish a heavy
load of earth upon him
that is
when he was dead; as
on the contrary
when
one was wished well after death
it was desired he might have a light earth
upon him: so Julian the emperor
speaking of Constantius
saysF3Epist.
Hermogeni
Ep. 23. p. 141.
"when
he is become happy
or departs out of this life
may the earth be light upon
him;'
which
is wishing all felicity
and freedom from punishment; whereas the contrary
to
have a load of earth or thick clay
is an imprecation of the heaviest
punishment.
Habakkuk 2:7 7 Will not your creditors[c] rise up
suddenly? Will they not awaken who oppress you? And you will become their
booty.
YLT
7Do not thy usurers
instantly rise up
And those shaking thee awake up
And thou hast been for a
spoil to them?
Shall not they rise up suddenly that shall bite thee
.... Or
"thy usurers"
or "creditors"F4נשכיך "foeneratores tui
seu creditores
tui"
Cocceius
Van Till.
as some render it; the Christians
whose
money
goods
and substance
they had spoiled them of
but now should be repaid
with great usury and gain; these
that is
their princes and emperors
as
Constantine and Theodosius
rose up suddenly
and conquered the heathen
emperors
and took away their power and authority from them
and their wealth
and riches
and gave them to the Christians
what they and those under them had
plundered them of:
and awake that shall vex thee
or "move thee"F5מזעזעיך "qui commoveant te"
Pagninus
Vatablus;
so R. Sol. Urbin. Ohel Moed
fol. 56. 1. "excutientes"
Cocceius
Van
Till; "commoventes te"
Burkius. ; the emperor
from the throne of
the empire; and other subordinate magistrates from their places of dignity
trust
and profit; the priests out of their temples; and change the face of
things everywhere; and which is expressed in language agreeable to this
in Revelation 6:14
and has respect to the same times and things
"and the heaven departed as
a scroll when it is rolled together
and every mountain and island were moved
out of their place"; which is to be understood of the fall of the Pagan
Roman empire:
and thou shalt be for booties unto them? the wealth
and riches found in the Roman empire
as it fell into the hands of Constantine
were converted to the use of the Christians for the building of their temples
and the maintenance of their ministers
the relief of their poor
and for the
reparation of losses others had sustained under the persecutions: thus the
Christian emperors rose up at once
and exerted themselves; and who before
seemed to be asleep awoke
and seized upon the empire
and the riches of it
and divided the spoil among themselves and their people.
Habakkuk 2:8 8 Because you have plundered many nations
All the
remnant of the people shall plunder you
Because of men’s blood And the
violence of the land and the city
And of all who dwell in it.
YLT
8Because thou hast spoiled
many nations
Spoil thee do all the remnant of the peoples
Because of man's
blood
and of violence [to] the land
[To] the city
and [to] all dwelling in
it.
Because thou hast spoiled many nations
all the remnant of the
people shall spoil thee
.... Those that survived the persecutions of the Roman emperors;
those that were left of the great numbers put to death by them; those under
Constantine rose up
and by just retaliation spoiled them of all their power
and wealth:
because of men's blood; the blood of the saints
and martyrs of Jesus
of those under the altar
whose blood cried for
vengeance
Revelation 6:9
which was shed under the ten bloody persecutions: or
"because of the
blood of a man": of AdamF6מדמי אדם "propter sanguinem hominis"
i. e.
"Christi
qui est secundus Adam"
Cocceius
Van Till.
as it may be
rendered; the blood of Christ the second Adam
which
though shed at the
instance of the Jews
yet by the order of Pontius Pilate
the Roman governor:
and for the violence of the land
and of the city
and of
all that dwell therein: that is
for the violence and injuries done to the land of
Israel and city of Jerusalem
and the inhabitants thereof
as the Targum
and
so Jarchi; and which were done by the Romans to those places and people
under
Titus Vespasian
when he invaded the country of Judea
and made it desolate;
besieged and took Jerusalem
and burnt it with fire; destroyed great numbers of
its inhabitants
and carried them captive
and sent great multitudes of them to
the mines; as well as for what were done to the Christians in every country and
city where they dwelt; and to the city of the living God
the church
the
heavenly Jerusalem
and the citizens of it
who were used by them in a very
cruel and inhuman manner
and for which vengeance would be
and was
taken upon
them.
Habakkuk 2:9 9 “Woe to him who covets evil gain for his house
That he
may set his nest on high
That he may be delivered from the power of disaster!
YLT
9Wo [to] him who is gaining
evil gain for his house
To set on high his nest
To be delivered from the hand
of evil
Woe to him that coveteth an evil covetousness to his house
.... The
bishops of Rome
being enriched by the donations of Constantine
were not
satisfied
but coveted more; these are the greedy dogs Isaiah speaks of
that
could never have enough
Isaiah 56:11 but
were still seeking and gaping after more for themselves and families
and for
their own house or church; which
from the time of their apostasy
became their
own house
in distinction from
and in opposition to
the house or true church
of God; and of those covetous bishops
or Rome Papal
are these and the
following words to Habakkuk 2:9 to be
understood:
that he may set his nest on high: in allusion to birds
especially the eagle
which builds its nest in high places
that it may be
secure from any that would otherwise disturb it
or take it away: so these
covetous and ambitious bishops
getting great wealth and riches
and large
dominions into their hands
secular power and authority
as well as
ecclesiastical
set themselves up
and advanced their see and seat
not only
above all other bishops
but even above the kings and princes of the earth
above all that are called gods
2 Thessalonians 2:4
and by such means endeavoured to gain their point
the main thing they had in
view:
that he may be delivered from the power of evil; that they
might be safe and secure against all worldly power
and be out of the
jurisdiction of the princes of the earth
and in no danger of being
dispossessed or crushed by them.
Habakkuk 2:10 10 You give shameful counsel to your house
Cutting off
many peoples
And sin against your soul.
YLT
10Thou hast counselled a
shameful thing to thy house
To cut off many peoples
and sinful [is] thy soul.
Thou hast consulted shame to thy house
.... Instead
of bringing real honour and glory to their church
and that into the esteem of
men
by such covetousness
ambition
and arrogance
they brought it into shame
and disgrace
especially with all good men; and which they as effectually did
as if they had studied it
and as if this was the thing they had in view in all
their schemes and measures: this they procured
by cutting off many people; by making war with the
saints
and killing great multitudes of them with the sword
as the Waldenses
and Albigenses
and many of the Protestants by fire and faggot; and also by
cutting off all such they called heretics and schismatics
with their anathemas
and excommunications; neither of which were to their honour
but to their
eternal infamy:
and hast sinned against thy soul; and exposed
it to eternal damnation; that is
they sinned against the light and dictates of
their own consciences
which is an aggravation of their sin
and might justly
cause shame and confusion of mind.
Habakkuk 2:11 11 For the stone will cry out from the wall
And the beam
from the timbers will answer it.
YLT
11For a stone from the wall
doth cry out
And a holdfast from the wood answereth it.
For the stone shall cry out of the wall
.... Of their
own house; some from among themselves
that truly feared God
seeing the evil
practices done among them
and abhorring them
such as their covetousness
ambition
murders
excommunications
and anathemas
should cry out against them
in their sermons and writings; such as were lively stones
eminent for religion
and godliness
as Bernard
Wickliff
Huss
and others:
and the beam out of the timber shall answer it; such as were
of eminent note in things civil
as beams and rafters in the house; emperors
and governors of provinces
who observed the complaints of godly ministers and
people
answered to them
and checked the evil bishops and clergy
and hindered
them in the pursuit of their schemes
and so brought them to shame and
confusion. Aben Ezra observes
that the word signifies the hard place in the
wood; or the harder part of it
the knotty part
or the knot in it; and which
is confirmed by the use of the word in the Arabic language
as HottingerF7Smegma
Orientale
l. 1. c. 7. p. 163. observes; and so may have respect to such
persons as were raised up at the beginning of the Reformation
who were of
rough dispositions
and hardy spirits
fit to go through the work they were
called to; such as Luther
and others
who answered and were correspondent to
the doctrines of those before mentioned
who preceded them: for not a beetle
as the Septuagint version
which breeds
and lives not in wood
and so
represents heretics
as Jerom; much better
as some other Greek versions
a
"worm"; though rather the word may signify a brick
as it is used by
the TalmudistsF8T. Bava Metzia
fol. 117. 2. & Bathra
fol. 3.
1. for one of a span and a half
which answers well enough to a stone in the
former clause; nor is it unusual with heathen writersF9"----Secretum
divitis ullum Esse putas? servi ut taceant
jumenta loquentur
Et canis
et
postes
et marmora.----" Juvenal. Satyr. 9. to represent stones and
timbers speaking
when any criminal silence is kept; see Luke 19:40.
Habakkuk 2:12 12 “Woe to him who builds a town with bloodshed
Who
establishes a city by iniquity!
YLT
12Wo [to] him who is building
a city by blood
And establishing a city by iniquity.
Woe to him that buildeth a town with blood
and establisheth a
city by iniquity! This is what the stone and beam should say
if others were
silent. The town and city are the church of Rome
mystical Babylon
the great
city
called spiritually Egypt and Sodom; the builder of this is the pope of
Rome
the bishops of it in succession
who built it with blood: the pope of Rome
received his title as head of the church from Phocas
that murdered the emperor
Mauritius; the foundation of the church of Rome is the blood of the saints
shed in persecutions and wars; hence she is said to be drunk with the blood of
them
and to have the blood of prophets and saints found in her
Revelation 17:5 and
it is established by unjust exactions of tribute from all countries subject to
it
and by indulgences
processions
and various methods taken to extort money
from the people
to support its pageantry
pomp
and grandeur; but there is a
"woe" denounced against such that are concerned herein
and which
will take place in due time
nor can it be awarded
as follows:
Habakkuk 2:13 13 Behold
is it not of the Lord of hosts That the peoples labor to feed the fire
[d] And
nations weary themselves in vain?
YLT
13Lo
is it not from Jehovah
of Hosts And peoples are fatigued for fire
And nations for vanity are weary?
Behold
is it not of the Lord of hosts?.... That
which follows; the judgments of God upon the bloody city
which they that
labour to prevent labour in vain. So the Targum
"lo
strong and mighty blows or judgments come from the Lord of hosts;'
the
mighty God
the Lord of armies
whose hand when stretched out none can turn
back; he does what he pleases
and none can hinder him; when the decree is gone
forth from him
it is in vain to attempt to stop it:
that the people shall labour in the very fire
and the people
shall weary themselves for very vanity? words of the same
import
and expressed in much the same language
were used of the destruction
of literal Babylon by fire
and of the vain attempts of the Chaldeans in
labouring and wearying themselves to quench it
Jeremiah 51:58 and
here of mystical Babylon
and the vanity of the people of it
in labouring to
support it by their wars
for recovering the holy land from the Turks
and
against the Waldenses
Hussites
and Bohemians; for
notwithstanding all their
successes
and the vast number of persons slain by them
yet they could never
prevail so as to root out the kingdom and interest of Christ: and their city
and state shall fall
and they will not be able to uphold it; and a
considerable blow and shock it received at the time of the Reformation; and
this great city Babylon will be destroyed by fire
which its best friends
cannot prevent; even the ten kings that have given their kingdom to the beast
will hate the whore
and burn her with fire; and those antichristian kings that
will continue friends to her
when they see her burning
will find it in vain
to attempt to help her
and will stand afar off lamenting her case
Revelation 17:16.
Kimchi begins here to see that this section and paragraph does not belong to
Nebuchadnezzar and the Chaldeans
but to the times of the Messiah; and
interprets it of the vengeance of God that shall come upon all the nations that
come along with Gog against Jerusalem in the latter day; but he is mistaken: it
designs what will come on mystical Babylon; so Abarbinel owns
that
from Habakkuk 2:12
what
is said belongs to the Roman empire
which he calls the kingdom of Edom.
Habakkuk 2:14 14 For the earth will be filled With the knowledge of the
glory of the Lord
As the waters cover the sea.
YLT
14For full is the earth of
the knowledge of the honour of Jehovah
As waters cover [the bottom of] a sea.
For the earth shall be filled with the knowledge of the glory of
the Lord
.... Of the glory of the Lord Jesus Christ; of the glory of his
person
as the Son of God
and truly God; which is essential to him
and
underived; the same with his Father's
and what transcends the glory of all
created beings; and of the glory of his office as Mediator
which itself is
glorious and honourable: and this his glory lies in his fitness for it; in his
faithful performance of it
and the honour given him by his Father upon it; as
well as in the fulness of grace in him
which makes him appear glorious to his
people; and who are continually giving glory to him as the Lord their
righteousness
by exercising faith on his righteousness
and glorying in it;
and as their only Saviour and Redeemer
by looking to him
and believing in him
as such; and as the only Head of the church
by owning and holding to him; and
as the only Mediator between God and man
by making use of him for that
purpose
and not angels and saints; and as their Prophet
by hearkening to his
voice
yielding a subjection to his Gospel
and submission to his ordinances;
and as their Priest
by dealing with his blood and sacrifice for the atonement
and pardon of their sins; and as their King
by obedience to his commands; and
who will now take to himself his great power
and reign gloriously before his
saints; the glory of his kingly office will be now seen and known
when this
prophecy shall have its full accomplishment
and which seems greatly intended.
The "knowledge" of all this glory will not be a mere notional and
speculative one
but special and spiritual; an experimental knowledge
accompanied with affection
approbation
confidence
and appropriation: and
"the earth will be filled with" this; that is
the inhabitants of it:
this had an accomplishment in part in the times of the apostles
when they were
sent into all the world to preach the Gospel to every creature
and diffused
the savour of the knowledge of Christ everywhere; and had a further
accomplishment in the times of Constantine
when the whole Roman empire
or all
the world
became Christians; and again at the time of the Reformation
when
many nations
especially in Europe
were freed from Popish darkness by the pure
light of the Gospel; but will have its final accomplishment in the latter day;
and which will bring on the destruction of antichrist
and seems here intended;
since this is given as a reason why it will be all labour in vain to attempt the
prevention of it. It will be by means of the Gospel spreading the knowledge of
Christ everywhere that antichrist will fall; this is the brightness of Christ's
coming
with which he will be destroyed; hence the angel
with the everlasting
Gospel to preach to all nations
and with whose glory the whole earth will be
lightened
is represented as preceding the fall of Babylon
and as the means of
it; see 2 Thessalonians 2:8
and the great spread and large abundance of this knowledge communicated by the
preaching of the Gospel is thus illustrated and exemplified
as the waters cover the sea; expressing the nature of
Gospel doctrines
revealing the glory of Christ and his grace
which
like
waters
refresh and make fruitful; and the force and power of them
bearing
down all before them
like an inundation of water when it breaks its banks; and
likewise the depths of them
these being the deep things of God; and more
especially the general spread and large abundance of them
and of the knowledge
conveyed by them; which will fill the earth
as the waters of the sea fill up
and cover the vast chasm prepared for them; see Isaiah 11:9.
Habakkuk 2:15 15 “Woe to him who gives drink to his neighbor
Pressing[e] him to
your bottle
Even to make him drunk
That you may look on his nakedness!
YLT
15Wo [to] him who is giving
drink to his neighbour
Pouring out thy bottle
and also making drunk
In order
to look on their nakedness.
Woe unto him that giveth his neighbour drink
.... Before
the full accomplishment of the above prophecy concerning the abundance of the
knowledge of the Lord in the earth
and before the utter destruction of
antichrist; between that and the Reformation
when it had its fulfilment in
part; the following practices inveighed against would be used
as we find they
are
and for which the man of sin and his followers will be punished: one of
which is expressed by a man's "giving his neighbour drink"; which is
a commendable action
when drink is given to a person in want to quench his
thirst
or in sorrowful and distressed circumstances to refresh and cheer him;
but when this is done to intoxicate him
and draw him into uncleanness
it is
an evil one; and which is the sense of the phrase here
as appears by the
"woe" denounced
and by what follows; and is to be understood
not in
a literal sense
but in a figurative one; and is expressive of the various
artful methods and alluring ways used by the Papists
especially the Jesuits
after the Reformation
with the Protestants
to forsake their religion
and to
draw them into the superstition and idolatry of the church of Rome; and which
are in the New Testament signified by "the wine of her fornication"
with which the kings
nations
and inhabitants of the earth
are made drunk
Revelation 17:2
crying up the devotion and religion of their church
its antiquity
purity
holiness
and unity; pretending great love to the souls of men
that they seek
nothing but their spiritual good; promising them great advantages
temporal and
spiritual
worldly riches and honour
and sure and certain salvation within the
pale of their church
without which they say there is none; and by such means
they have intoxicated many princes
kingdoms
and multitudes of people
since
the Reformation; and have drawn them off from the profession of the Protestant
religion
and brought them back to Popery again
as in Poland
Bohemia
Hungary
Germany
France
and other places; and these methods they are now
taking in all Protestant countries
and in ours
and that with great success
as is notorious
and time will more abundantly show; but there is a
"woe" lies against them for it:
that puttest thy bottle to him; giving him
not only a glass or cup at a time
but a whole bottle to drink off at once
in
order to inebriate him. The word is by some translated "thy gall"
or
"thy poison"F11חמתך
"venenum tuum"
Montanus; so some in Drusius
and R. Jonah in Ben
Melech. ; which fitly enough expresses the poisonous doctrines of the church of
Rome
which men insensibly imbibe
infused in her wine of fornication
or drink
in through the alluring and ensnaring methods taken. It properly signifies
"heat" or "wrath". The Targum is
"that
pours it with heat
that he may drink
and be inebriated.'
The
Syriac version is
"woe
to him that gives his neighbour to drink the dregs of fury.'
The
words may be truly rendered
"adding thy wrath"F12מספח חמתך "adjugenti
sive
adhibenti furorem tuum"
Tigurine version. ; that is
to the alluring and
enticing methods before mentioned
adding menaces
wrathful words
and furious
persecutions: and this the Papists do where they can; when good words and fair
speeches will not prevail
and they can not gain over proselytes with flattery
deceit
and lying
they threaten them with racks and tortures
with prisons and
galleys
and death itself in various shapes
to force men into their communion;
and which they have put in execution in many places
in Bohemia
Hungary
and
in France even to this day; and this is what in the New Testament is called
"the wine of the wrath of her fornication"
Revelation 14:8
and makest him drunken also
that thou mayest look on their
nakedness! as Ham did on his father's nakedness when in such circumstances:
all the above methods are taken in order to intoxicate them
deprive them of
the use of their reason
as is the case of a drunken man; and so bring them to
believe
with an implicit faith
as the church believes; to believe things
contrary to reason; to give into the spiritual whoredom and idolatry of that
church
as men when drunk are easily drawn into uncleanness; to cast off their
profession of the true religion
as a garment is cast off
as men when drunk
are apt to do; and particularly to reject the doctrine of justification by the
righteousness of Christ
which is the only robe to cover the nakedness of men
and receive the doctrine of merit and justification by works; in short
to
apostatize wholly from the religion they have professed
and join in communion
with the whore of Rome
that so they may look upon their apostasy
which is
their nakedness
with the utmost pleasure and delight.
Habakkuk 2:16 16 You are filled with shame instead of glory. You
also—drink! And be exposed as uncircumcised![f] The cup of
the Lord’s right hand will be turned against you
And utter shame
will be on your glory.
YLT
16Thou hast been filled --
shame without honour
Drink thou also
and be uncircumcised
Turn round unto
thee doth the cup of the right hand of Jehovah
And shameful spewing [is] on
thine honour.
Thou art filled with shame for glory
.... This is
said by the Lord to the man that gives his neighbour drink to intoxicate him
that he may draw him into uncleanness
and please himself with it; who
instead
of being filled with the glory of the Lord
and the knowledge of it
as the
earth is before said to be
such are filled with shameful doctrines and
abominable practices
as those of the church of Rome are; and instead of
seeking the glory of God
and the honour of their neighbours
they are satiated
with the shameful spectacle of their apostasy
they have been the instruments
of; and yet
instead of taking shame to themselves
as they ought to do
they
glory in their shame; count it an honour they have been the instruments of
bringing them into such uncleanness and idolatry; and glut themselves with the
delightful sight; which in the esteem of God
was filling themselves with
shame
instead of bringing any glory to him
to themselves
or their
neighbours; and therefore should severely smart for it:
drink thou also: of another cup
the cup "of the wine
of the wrath of God"; as a just retaliation for giving to others "the
wine of wrath of fornication" to drink
and to intoxicate men with; which
will be given to mystical Babylon at the time she comes into remembrance before
God
or when the time to punish her is come
and to all the followers and
worshippers of the beast; see Revelation 14:10
and let thy foreskin be uncovered; in retaliation for
uncovering the nakedness of others
and looking with pleasure on it; by which
it will appear that the men here spoken of
that take all the above methods to
draw or force others into the communion of their church
are no other than
heathens; their religion consisting greatly of Gentilism; or what has a very
great likeness to it; hence the Papists are sometimes called Heathens and
Gentiles; see Psalm 10:16
the cup of the Lord's right hand shall be turned unto thee; who
in their
turn
shall drink of it
when his right hand
in which it is
shall reach it
out; for there is no resisting the power of that; when he gives the orders to
drink it
they must; and this cup in his right hand is a cup of red wine
of
the wrath
fury
and indignation of God
the dregs of which these wicked men
must wring out
and drink up; see Psalm 75:8. It is
no unusual thing in Scripture for the wrath
vengeance
and judgments of God to
be represented by a cup
as in Isaiah 51:17
and shameful spewing shall be on thy glory: signifying
that they should be like a man intoxicated with wine
that vomits it up again;
and which
falling on his fine clothes
spoils the glory of them: so when this
cup of wrath and vengeance should be given unto them
and they be made to drink
of it
they should be so full of it
that all their glory should be covered
with shame; or all their glorious things should be spoiled
and they deprived
of all their riches and honours
their titles and grandeur; the magnificence of
their temples
altars
idols
and vestments
&c.
Habakkuk 2:17 17 For the violence done to Lebanon will cover
you
And the plunder of beasts which made them afraid
Because of men’s
blood And the violence of the land and the city
And of all who dwell in
it.
YLT
17For violence [to] Lebanon
doth cover thee
And spoil of beasts doth affright them
Because of man's
blood
and of violence [to] the land
[To] the city
and [to] all dwelling in
it.
For the violence of Lebanon shall cover thee
.... Lebanon
was a mountain on the borders of the land of Israel
from whence cedar wood was
brought
of which the temple was built
and for that reason is sometimes so
called
as in Zechariah 11:1 and
so the Targum and Jarchi interpret it
"the
violence of the house of the sanctuary shall cover thee;'
and
this was a type of the church of Christ
the violence of which is that which is
offered to it
and which it suffers; and designs all the injuries
oppressions
and persecutions of it by the Papists; who shall be surrounded with the
judgments of God
and covered with his wrath and vengeance for the violence
done to his people
as a man is covered with a garment: or else the sense is
that the same
or a like judgment
should come upon them
as did on Lebanon
or
the material temple of Jerusalem
which with great force and violence destroyed
it; as that was consumed by fire for the sins of the Jews in rejecting Christ
and persecuting his people
so shall Rome be burnt with fire for the opposition
of the inhabitants of it to Christ
and the injuries they have done to his
church and people:
and the spoil of beasts
which made them afraid; or
"the
spoil of the beasts" shall cover thee
which "made them afraid";
we read of two beasts
one rising out of the sea
and the other out of the
earth; and both design the pope of Rome in different capacities
as considered
in his secular and ecclesiastical power; and the spoil he has made of those
that oppose him
the calamities of fire and sword he has brought upon them
are
what have greatly terrified the sheep of Christ; but for all the spoil and
havoc he has made
the judgments of God shall come upon him on all sides
and
utterly destroy him; the beast and false prophet shall be cast into the lake of
fire and brimstone; see Revelation 13:1
because of men's blood
and for the violence of the land
of the
city
and of all that dwell therein; the same that is said in
Habakkuk 2:8 and
here repeated
as respecting another body of men
guilty of the same or like
crimes: there Rome Pagan
concerned in the crucifixion of Christ
the
desolation of the land of Judea
and city of Jerusalem
and their inhabitants
as well as in persecuting the saints
the citizens of the church of God; here
Rome Papal
where our Lord has been crucified again
and his blood
and the
efficacy of it
set at nought; the blood of the saints and martyrs of Jesus shed
in great abundance
and violent persecutions of the churches of Christ
and the
members of them; for all which the above judgments shall come upon them; see Revelation 11:8.
Habakkuk 2:18 18 “What profit is the image
that its maker should carve
it
The molded image
a teacher of lies
That the maker of its mold should
trust in it
To make mute idols?
YLT
18What profit hath a graven
image given That its former hath graven it? A molten image and teacher of
falsehood
That trusted hath the former on his own formation -- to make dumb
idols?
What profiteth the graven
image that the maker thereof hath graven it
.... The graven images
the church of Rome enjoins the worship of; the images of the Trinity
of
Christ
of the Virgin Mary
of angels and saints departed
and which are still
continued since the Reformation; but of what profit and advantage are they?
they may be profitable to the graver
who is paid for graving them; and the
metal or matters of which they are made
if sold
and converted to another use
may turn to account; but as deities
and worshipped as such
they are of no
profit to them that worship them; they can not hear their prayers
nor answer them;
can not bestow any favours on them
and deliver them out of any distress; and
particularly can not save them from the judgments before denounced:
the molten image
and a teacher of lies: nor is a
molten image any ways profitable
which is made of liquid matter
gold or
silver melted and poured into a mould
from whence it receives its form: it may
be profitable to the founder
and the metal to the owner
if put to another
use; but
as a god
is of no service; and both the graven and molten image
the
one and the other
each of then is "a teacher of lies"
and so
unprofitable; if they are laymen's books
as they are said to be
they do not
teach them truth; they do not teach them what God is in his nature and
perfections; what Christ is in his person and offices; what angels are
who are
incorporeal; nor the saints
they neither describe the shape and features of
their body
nor express their characters
minds
or manners; they teach men to
believe lies
and to worship false deities
as they are. So the Targum renders
it
a false deity; which imposes on men
and therefore cannot profit them: or
this may be understood of an idolatrous priest
as Aben Ezra; as the idol
itself cannot profit
so neither can the priest that teaches men such lies as
to worship the idol
and put trust in it:
that the maker of his work trusteth therein
to make dumb idols? or
"whilst making dumb idols"F13לעשות
אלילים אלמים "faciendo
idola muta"
Junius & Tremellius
Piscator
Vatablus. ; which is great
stupidity indeed! that while a man is graving an image
or casting an idol
which are lifeless senseless things
that can neither move nor speak
yea
are
his workmanship
yet puts his trust and confidence in them
that they can do
him service he needs
help him in distress
and save him out of his troubles;
what profit can be expected from these
though ever so nicely framed
when he
considers they are of his own framing
and that they are idols
which are
nothing in the world
as the wordF14אלילים
"dii nihili"
Drusius. here used signifies; and dumb ones
which can
give no answer to the requests of their votaries? The Targum is
"idols
in whom there is no profit.'
Habakkuk 2:19 19 Woe to him who says to wood
‘Awake!’ To silent stone
‘Arise! It shall teach!’ Behold
it is overlaid with gold and silver
Yet in it
there is no breath at all.
YLT
19Wo [to] him who is saying
to wood
`Awake
' `Stir up
' to a dumb stone
It a teacher! lo
it is overlaid
-- gold and silver
And there is no spirit in its midst.
Woe to him that saith to
the wood
Awake
.... That saith to a wooden image
let him go by what name he
will; saint such an one
or such an one; awake
arise
exert thyself on our
behalf; deliver us from present danger; save us from our enemies; or pray and
intercede for us
that we may be delivered and saved
as the Papists do;
addressing a block of wood as they would God himself
or as his people do
Psalm 44:23. This
must be very displeasing and detestable to God
and therefore a woe is
threatened to such idol worshippers: who also say
to the dumb stone
Arise; to the idol of stone
as
the Targum; the stone statue
an image made of stone
such as the Papists have
even of wood
and of stone
as well as of gold
and silver
and brass
Revelation 9:20 and
so stupid as to say to such stocks and stones
arise
stand up
and help us:
it shall teach; the stone itself would teach them better
would they but consider what it is
look upon it
and handle it
when they
would find it to be a mere stone
and no deity: or
"shall it teach?"
so Jarchi
Kimchi
and Ben Melech; no
it cannot teach any true doctrine
or
direct to right worship; it cannot teach men their duty
or where they may have
help; it is a dumb idol; it cannot teach men the nature of God
and the
knowledge of him; or instruct in his mind and will; or inform of things secret
or future:
it is laid over with gold and silver; it is made of
stone
and covered with gold and silver; how should it teach?
and there is no breath at all in the midst of it; or
"no
spirit"F15רוח "spiritus"
Pagninus
Montanus
Junius & Tremellius
Piscator
Cocceius
Burkius. ; so
far from having the spirit of divinity in it
or the Spirit of God
that it has
not the spirit of a man in it
nor even the spirit of a brute creature; it has
not so much as animal breath
and so no life
motion
or activity in it; and
therefore must be quite unprofitable to the worshipper of it; incapable of
teaching those who apply to it; and they must be stupid that do it
and most
righteously bring themselves under the displeasure and wrath of God
and expose
themselves to the woe here denounced against such persons.
Habakkuk 2:20 20 “But the Lord is in His
holy temple. Let all the earth keep silence before Him.”
YLT
20And Jehovah [is] in His
holy temple
Be silent before Him
all the earth!
But the Lord is in
his holy temple
.... Not in graven and molten images; not in idols of wood and
stone
covered with gold and silver; but in heaven
the habitation of his
holiness
the place of his residence
where he is seen and worshipped by the
holy angels and glorified saints; and from whence he surveys all the children
of men
and their actions; observes the folly and stupidity of idol
worshippers; and hears and answers the prayers of his own people: or this
intends his church
which is his temple
sanctified by him
and set apart for
his service
worship
and glory: here he grants his gracious presence to those
who worship him in spirit and in truth; and here he will appear as King of
saints
in a most glorious manner
when these several woes before mentioned
have taken place; as on Rome Pagan already
and in part on Rome Papal at the
Reformation
so completely on it
and all worshippers of images hereafter. The
word היכל
here used
signifies that part of the
temple
called the holy place
as distinct from the holy of holies; which was
the proper seat of the divine Majesty
and a figure of heaven
as the holy
place was of the church; and so he was
as it were
removed from the one to the
other; hence the more observable and remarkable
and the greater reason for
what follows; and this serves to illustrate and confirm the sense given:
let all the earth keep silence before him; stand in awe
of him
and reverence him; be subject to him
and silently adore him; as all
the inhabitants of the earth will when the above enemies of his are entirely
removed out of it; there will be no more clamours and objections against the
Christian religion by Jews and Mahometans
on account of image worship
which
will be no more; no more wars
or rumours of wars
but a profound peace
everywhere; no more persecutions of the saints; no more will be heard the cry
of violence and oppression
all their enemies being destroyed; no more repining
and murmurings among the people of God
through impatience and unbelief
all
afflictions being at an end; there will be an entire silence of this kind
everywhere; only the voice of the Gospel
prayer
praise
and thanksgiving
will be heard. This is not the case now
nor was there ever as yet such a time
on earth; this shows that the prophecy regards time to come.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)