Habakkuk 2
PATIn answer to the complaints of the prophet in the foregoing chapter, God tells him that he will in due time perform the promises made to his people, of deliverance by the Messiah; and that in the mean time good men will support themselves by faith; and then foreshews him the ruin of their great adversary, the Babylonian empire, and the judgment he will inflict upon them for their covetousness, their cruelty, and idolatry. beam out of the timber shall ansiver it.] The houses and towns which have been destroyed by the Chaldeans, shall cry for vengeance against the destroyers. It is a great question, what is the proper signification of the Hebrew caphis, being found but in this one place of the Bible; our translators render it beam; others think it signifies a brick.
Habakkuk 2:1
Jr WILL stand upon the watch-tower, &c. It was the business of a watchman, in the time of war, to descry from an eminent station what messengers were coming, and >; to make known the message as soon as possible. (See 2 Kings ix. 17, &c.) The prophet puts himself in such a * posture, that he may receive God’s answer to the complaints he made in the foregoing chapter. And what I shall ansiver when lam reproved.] Or rather, What I shall answer as to ivhqtt I have argued; viz. to the expostulations I made with God just before.
Habakkuk 2:2
Write the vision, and make it plain upon tables,, &c. When the prophets are commanded to write anything, it denotes the great importance of it, that the notice of it may be transmitted to posterity. (See the note upon Isa*. viii.l. xxx. 8.) So God here commands theprophet, to write the contents of this vision in such legible characters as were, used in public tables that were hung up in temples and market-places, that every one might have cognizance of them.; >
Habakkuk 2:3
For the vision is for an appointed time. God has determined a set time when it shall be fulfilled, and not before. (Compare Dan. viii. 19. xi. 27. 35, 36.) According 2 D Microsoft® [chap. it. to the common translation of the following words, by this vision we are to understand the destruction of the Babylonian monarchy, which is plainly foretold from the fifth verse to the end of the chapter, and is a proper answer to the complaint or argument the prophet had made in the foregoing chapter. But the learned Bishop of Coventry and Litchfield, in his Defence of Christianity from the ancient Prophecies, p. 160. observes, that the prophet, by way of preface to that prediction, confirms the Jews in the general expectation of their deliverer tho Messias, whose coming had been. so often promised, and which profane persons began to question, when they saw God gave up his people into the hands of a cruel and idolatrous nation. But in tlieend,it shall speak, andnot lie.] The same learned prelate, p. 162. observes, that the verb puach properly signifies to break forth, as the morning light does; (sec Cant. ii. 17. iv. 6.) to which sense the LXX. and Vulgar Latin translate it here; so he renders the sentence, At the end, it (or, he) shall break forth, and not deceive. Though it tarry, wait for it; became it will surely come, it will not tarry.] There arc two different words in the Hebrew, which our English expresses by that one word tarry: so the same learned person translates the sentence thus, Though he tarry, expect him; because he that cometh will come, he will not go beyond the appointed time, but will make good the promises of deliverance given to your fathers. To this sense the LXX. render the word?, very agreeably to the original; and tho apostle follows their interpretation, (Heb. x. 37.) and understands them of the Messias, who is often called, He that cometh, or should come, into the world: (see Psal. cxviii. 26. Zeeh. ix. 9. John vi. 14.) the verb stands impersonally in the Hebrew text; but in such a syntax the person is commonly understood.
Habakkuk 2:4
Behold, his soul which is lifted vp is not upright in him. The Septuagint translate the sentence thus: If he (i. e. the just, as it follows) draw back, my soid (the present Hebrew copies read his soul, understanding it of God) shall have no pleasure in him. This version Bishop Pearson hath proved to be agreeable to tho original text, Prolcgom. to the LXX. and the apostle confirms this exposition by following that translation, Heb. x. 38.
Habakkuk 2:5
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth he at home, &c. If we suppose a new paragraph to begin here, according to the exposition given of the foregoing verses, the sense would run plainer if the words were thus translated, Moreover he tliat, like a man transgressing by wine, is proud, shall not continue, or prosper. The copulative joined to the last word in the Hebrew is often redundant. The words would yield a plainer sense, if they wcre’thus translated: Moreover f (like) a man transgressing by wine, he is proud, and shall not continue, or prosper. To this sense, the Chaldee paraphrast and Vulgar Latin explain the words; the particle of comparison, as, being often understood. (See the note upon Isa. xxi. 8.) The prophet having assured the Jews of a deliverance in God’s appointed time, proceeds now to denounce his judgment against the Babylonian monarchy, speaking of it as comprised under one person at the head of it. (See the note upon i. 11.) Here he describes him as one intoxicated with his successes, and not knowing how to set any bounds to his ambition; but still, as his conquests enlarge, his desire of having more increases. Hell, or death, and the grave, are proverbial emblems of an insatiable temper. (See Prov. xxvil. 29. xxx. 16.) But gathereth to him all nations, &c.] Extends his dominions far and near. (See i. 17.) Ver. G. Shall not all these take vp a parable against him, and a taunting proverb, &c.] A parable or proverb signifies a metaphorical or figurative saying out of the common way, as the Greek word ITapot/ifa imports; so it is opposed to speaking plainly, without figure or such-like ornament, John xvi. 29. Thus the ancient sages clothed their instructions in apt stories and suitable comparisons; upon which account Solomon joins together a proverb, and the interpretation; the words of the toise, and their dark sayings, Prov. i. G. Such were the symbols of Pythagoras, and. some other celebrated. wise men among the gentiles. Of this kind is the parable, or taunting and satirical proverb, here uttered against the king of Babylon, and the insatia* ble ambition of that monarchy. Woe to him tliat increaseth that which is not his! how long? &c] Woe to him that is still increasing his own dominion by invading his neighbours jsurely he will not con-* tinuelong so to do without some’remarkable cheek from Providence! and so what he thus increases will not be 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.] His gold and silver, which is nothing originally but earth or clay, shall turn to no benefit, but be rather his burden; adding weight to his sins and punishment.
Habakkuk 2:7
Shall not they suddenly rise that shall bite thee, &c. Cyrus took the city of Babylon (and thereby put an end to the Babylonish empire) by a sudden assault, taking advantage of a festival, celebrated by night according to custom, and then draining the river without being perceived’, and making it fordable for his army; according to the account Herodotus and Xcnophon give of the taking of Babylon, wherein they exactly agree with the prophecy of Jeremiah, chap. I. Ii. foretelling the same event.
Habakkuk 2:8
Because ofmen*s blood, and for the violence of the land, &c. As a just return for thy cruelty in the slaughter of many thousands killed by thee in battle; and particularly for the violence offered to the land of Judca, and the city of Jerusalem and its inhabitants. The words might have been more plainly translated, for the violence against the land, &c. for so the same phrase is rendered, Obad. ver. 10. (Compare here ver. 17. and Jer. Ii. 35:)
Habakkuk 2:9
That he may set his nest on high, &c. Strong fortresses and citadels are compared, for 1 their height, to nests, which birds are led by their instinct to make upon the tops of trees, to place themselves and their young ones out of the reach of danger. (Compare Jer. xlix. 6. Obad. ver. 4.)
Habakkuk 2:10
Thou hast consulted shame to thy house by cutting off many people, &c. Thy cruelty towards others will turn at last to thy own confusion, and utter extirpation of thy family, of which there will be left neither name nor remnant, son nor grandson; as God threatens Nebuchadnezzar, Isa. xiv. 22. Belshazzar being the last of that family, whose death put an end to the Babylonian monarchy.
Habakkuk 2:11
For the stone shall cry out of the wall, and the
Habakkuk 2:12
Woe to him that buildeth a town with 6ZoocZ,&c. Who hath raised the greatness of his capital city Babylon upon the ruins of many other cities, and the destruction of their inhabitants. (Compare Micah iii. 10.)
Habakkuk 2:13
Behold, is it not of the Lord of hosts that the people shall labour in the very fire? &c. The latter part of the verse is with very little alteration repeated, Jer.li. 58. where he describes the destruction of Babylon. I observed in my notes upon that place, that the sentence might be better translated thus: The people shall labour for that which shall be [fuel] for the fire, and the people shall weary themselves for a thing of nought; i. e. all the pains the Chaldeans have taken in enlarging and beautifying their city, shall be lost in the flames which shall consume their stately buildings. (See the notes upon Jer. li. 25.)
Habakkuk 2:14
For the earth shall befitted with the knowledge of the glory of the Lord, &c. For God’s providence in governing the world shall conspicuously appear in the downfal of the Babylonian empire; 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, that will thoroughly vindicate oppressed truth and innocence.
Habakkuk 2:15
Woe to him that giveth his neighbour drink, that puttestthy bottle to him, &c. The desolation of any country is often compared to drunkenness: (see the note upon Jer. xxv. 15.) so the king of Babylon, who subdued the neighbouring countries round about him, and perhaps got an advantage over some of them by gifts and presents, or by counterfeit leagues and friendship, is compared to a man that gets an advantage over another by persuading or forcing him to drink too much. The word chemath, translated bottle, signifies likewise that heating or poisonous quality which attends wine taken in excess; (compare Hos. vii.5.) and is often taken for any poisonous juice. (See Deut. xxxii. 24. 33. Job vi. 4. xx. 16. Psal. lviii. 4.) That thoumayest look on their nakedness.] The too frequent effects of drnnkenness, is to engage others to commit lewdness, and thereby expose them to shame; so the king of Babylon intoxicates the minds of his neighbours, by his arts of policy, in order to discover the weakness of their countiy or government, called the nakedness of the land, Gen. xlii. 9. and thereby get the better of them. Ver. 1G. TIiou art covered ivith shame for glory: drink thou also, &c] Thy glory shall now be turned into shame: for it shall come to thy turn to feel the fury of God’s judgments, often expressed by the cup of his wrath; when thy people shallbemade captives, and stripped bare withoutany coveringto their nakedness. (See Isa. iii. 17. Nahumiii.5.)
Habakkuk 2:17
For the violence of Lebanon shall cover thee. God shall execute his vengeance upon thee for the violence thou hast offered to the temple at Jerusalem; (compare Jer. 1. 28. li. 11.) which is here compared to the cedars of the forest of Lebanon, for its height and stateliness of its buildings. (Compare Zech. xi. 1.) Or else the prophet compares the cruelty of the Medcs and Persians to the violence Digitiz&d by of vrild beasts in the forest of Lebanon: so the following words import.. 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 (ox, made by) beasts shall make them afraid, or make thee afraid; as the Septuagint and the Chaldee, with a very little alteration, read the text As thou hast spoiled others, without any sense of common humanity, so the army of the conqueror shall deal by thee; (see ver. 8.) and shall tear thee in pieces^ as wild beasts do their prey, (Sec Isa. xiii. Because of men’s blood, &c] See ver. 8. Ver.»18. What profiteth tlte grawnimage, &c] The last sin the prophet takes notice of, for which God will execute his judgments upon Babylon, is idolatry: (compare Jer. 1. 2. li. 44. 47.) and he tells the king of Babylon, that when he sees Bel and the rest of his graven images carried away by^the conquerors in triumphant procession, (see Isa. xlvi. 1, 2.) he will be convinced that his Idols could bring no advantage or protection to their worshippers. The molten image, and a teacher of lies.]] The setting up, and paying adoration to them, tend to encourage the ignorant in their absurd fancy, that. God is like the work of men’s hands, and that images have some Divine power lodged within them: to the same purpose the stock is called, the doctrine of vanities, Jer. x. 8. To make him dumb idols.] Who have months and speak not, Psal. cxv. 5. (Compare 1 Cor. xii. 2.)
Habakkuk 2:19
Woe unto him that saith to the wood, Awake, &c. Woe to him that calls upon idols, as if they could awake and hear his prayers, as God is said to awake, when he answers pur prayers; (see Psal. xliv. 23.) or as if they could give their worshippers directions how to escape the evils which threaten them. It is laid over with gold and silver, and (or, but) there is no breath at all in it.] They are beautified with a great deal of eost, on purpose to delude their ignorant worshippers, and make them fancy some divinity lodged within them; whereas they are altogether without life or sense.
Habakkuk 2:20
But the Lord is in his holy temple, &c. The true God has his throne in heaven, as the place of his peculiar residence; (see Jonah ii. 7.) from whence he will answer the prayers of his servants, though the temple of Jerusalem should be destroyed. Let all the earth keep silence before him.] Or, Stand in awe before him> as the LXX. render it: the consideration of his sovereignty and dominion should strike them with a reverential awe, and especially should dispose them to a profound submission towards him, when they see him execute his judgments urthe world, as he will shortly do upon the Chaldeans. The expression is taken from the reverent behaviour which inferiors shew by keeping silence in the presence of their betters; or it alludes to such a silence as is kept in courts of justice, when a judge pronounces the sentence. (See Job xxix. 9, 10. Psal, lxxvi. 8, 9. Zeph. i. 7. Zech. ii. 13.)