Matthew Poole and continuators on Habakkuk 2

1 I Will stand upon my watch , and set me upon the tower , and will watch to see what he will say unto me , and what I shall answer when I am reproved .

The first Chapter ended with that difficult and perplext question, why God suffers the wicked so long to prosper in their oppressions of the righteous? This Chapter represents the Prophet waiting, and musing, studying with himself what account he might give to himself, and waiting what account God would give him of it. He will stand in a posture of meditating, observing and waiting.

Possibly the Prophet may have respect to the manner of the Iews, who in their solemn Prayers and waiting on God had their stations and watches (as DD. Buxtorf observeth in verbo [non-Latin text not transcribed]) in their Synagogues, or at Ierusalem. But I rather think the Prophet resolveth to be like one that is to be a watchman, as Prophets are, Ezek. 3.17. for the People of God, Or passively in my Watch, i. e. where my adversaries like besieging Enemies observe and watch me. It contains his diligent and persevering expectation and observing.

Fixedly and with resolution not to leave my station, as the Heb. implieth; 'tis the same thing more emphatically exprest than in the word stand.

Either Watch-tower, or besieged Tower, or within a circle out of which I will not stir till I receive an answer.

Most attentively observe.

The Lord, chap. 1.12.

Or signifie unto me.

Waiting for mine own satisfaction, and for the information of others.

There are many that are perplext at the intricacy of Providence, and some enquire to be instructed; some propose doubts, and fears; and others do quarrel, and perversly wrangle with God, and his Prophets: And how I may answer these from the Word of God, is that I wait for, saith our Prophet.

When called to give an account of the mysteriousness of Providence; when either to satisfie doubters, or to silence quarrellers.

Marginal references: Isa. [illegible: 1 span]; Heb. [illegible: 1 span].; Or. [illegible: 1 word]; Heb. [illegible: 1 span].; Or, [illegible: 1 span]

2 And the LORD answered me, and said, Write the vision , and make it plain upon tables , that he may run that readeth it.

On whom he waited, and who ruleth all Affairs.

Did hear my desire, and gave direction what I should do.

What is onely spoken is soon forgot, but what is written is more lasting, therefore write thou the Vision shew'd to thee.

The things thou seest, or which thou shalt see.

Make the writing very plain, engrave it, as was their manner.

What was of publick concern, and therefore to be publish'd, was antiently written or engraven upon Tables, smooth stones, or wood, and then hang'd up in a publick place to be read.

That none may need to make a stop, but hold on his course, in the greatest haste of business, every one may plainly and clearly discern what is written.

3 For the vision is yet for an appointed time , but at the end it shall speak , and not lie : though it tarry , wait for it, because it will surely come , it will not tarry .

The reason why it must be written is because it should not be forgotten, whilest the appointed time is somewhat far off; write it that it may be preserved in memory.

The accomplishment of the things shew'd unto thee, what thou seest is coming, and what thou foretellest to them, will take effect.

Determin'd and fixed with God though unknown to men.

When the period appointed of God shall come, then, and not till then, 'twill be accomplished.

Be accomplished, and fully made good.

Not disappoint your expectation.

From the times of the Prophets seeing it, which was about Manasseh's time or from about the time of captivating the Ten Tribes, until Cyrus his time.

Expect it, then 'twill speak out that every one who hath an ear to hear it.

When the ruine of Babylon, never to be more built, shall proclaim the Justice of God against his, and his Church her Enemies, and what difference there is between corrections on his people, and destruction upon Enemies.

Not beyond the appointed time, which reckon'd from the captivity of the Ten Tribes, was 160 years, or from Manassehs captivity, was about 120 years, more or less to the destruction of Babylon by Cyrus, when the riddle was fully unfolded.

Marginal references: Heb. 1[illegible: 2 letters]

4 Behold his soul which is lifted up is not upright in him: but the just shall live by his faith .

Note it, there are two sorts of persons who concern themselves in this puzzling question of the Divine Providence; some object and quarrel, contest with God, proudly, discontentedly and impatiently. Others enquire humbly, submitting themselves to God, and waiting for him.

The heart and mind of every such one.

That proudly contests with the Justice and Wisdom of the Divine Providence, that sleights promises of deliverance at so great a distance and provides for his own safety by his own Wit.

Is very corrupt and wicked, full of, (not onely distrusts, but) positive conclusions against Gods future punishing the wicked, such one is so wicked that he thinks God will not punish the violent, and bloody; the superstitious and Idolatrous Babylonian.

The humble, upright, and comparatively Righteous one, who adores the depth of Divine Providence, and is perswaded of the truth of Divine Promises, and doth approve the Season God chooseth.

Supports himself, and quiets his own heart, whilest he foreseeth the approaching deliverance of Sion.

His well grounded dependence on a perswasion of the truth of Gods Promises touching the Relief of the Faithful Servants of God, whose deliverance he believes to be certain, and so waits for the performance of Promises made to him and them.

Marginal references: Job. 3.36. [illegible: 1 word]. 1.17. [illegible: 1 word]. 3.11. [illegible: 1 word]. 10.38.

5 Yea also because he transgresseth by wine , he is a proud man, neither keepeth at home , who enlargeth his desire as hell , and is as death , and cannot be satisfied , but gathereth unto him all nations , and heapeth unto him all people.

Or moreover, furthermore.

The King of Babylon, or every one of them.

Which Vice destroys Kings and Kingdoms, and in the excesses of Luxury the Babylonian King Belshazzar, his City and Kingdom of Babylon fell a prey to Darius and Cy[illegible: 1 letter]us.

Insolent in his behaviour towards all both retainers, subjects, strangers, and conquer'd Enemies, such pride shall have a fall.

Is ever abroad warring upon some or other which though it enlarge his Countreyes, it weakneth his Kingdom, and gives advantage to Malecontents and Conspirators, beside that it exposeth him to iminent, and continual dangers.

Is most insatiably greedy to devour all, as far from saying 'tis enough as the grave is.

As pernicious, and ravenous.

All is too little for him, and there is no possibility to satiate his appetite.

Addeth one after another.

To his Kingdom.

That are round about him, all he knows, are design'd upon, and he purposeth to engross them.

Another expression of the same import. Now all this foretold of the future temper of the Babylonish Kings and Kingdoms are sure presage of their no long continuance in grandeur, but that shortly Divine Vengeance will overtake them. This might be answer to disputers.

Marginal references: Or, how much [illegible: 1 word].

6 Shall not all these take up a parable against him , and a taunting proverb against him? and say: Wo to him that increaseth that which is not his: how long ? and to him that ladeth himself with thick clay ?

The Prediction is moulded thus in a Question to give it emphasis and make it more affective.

Who have been opprest, contumeliously used, and perfidiously deceived; all the people who have fear'd the power and policy of Babylon.

Turn him and his state into a By-word, and Scorn.

The King of Babylon, a while since the Terrour, now the scorn of nations.

Short, but smart, wounding scoffes, and whereas men usually bewail and condole the mishaps of great, brave, and just Kings or Kingdoms; All people shall exult, and triumph, in the miseries of this oppressive, luxurious and base Kingdom.

Either 'tis a threat of like vengeance on all such Transgressors, or it may be a publishing the miseries come upon Babylon.

By Rapine, frauds, and injurious dealings multiplieth his Treasures, as the King of Babylon did.

'Twas not his, though he had it; 'twas not his right though 'twas in his possession. Or else thus, one misery of the Babylonians shall be, they increase Wealth, but not for themselves, but for the Medes and Persians.

This seems to be the sigh of the oppressed who think it long ere the oppressour fall.

Wo to him that is a burthen to others, while he burthens himself with amassed Treasures gather'd by Extortion, and grievous unjust Taxes.

Gold and Silver, so called to lower the overvalue of them, and perhaps to mind the Tyrant of a Clay-bed.

Marginal references: Or, H[illegible: 1 letter], [illegible: 1 word].

7 Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them t?

This question doth more fully ascertain the thing.

Either grow up, or else as men who resolve to do a thing throughly get upon their feet and stand to it. The Medes and Persians were growing to Power and would ere long rise up to ruine Babylon.

And surprize it in security, so they were down ere they did perceive themselves falling and such sudden ruine is most dreadful.

Devour and eat thee up.

Thou, O Belshazzar, (and Babylon with thee) wilt in drunken slumbers (unable to resist) fall into the hands of the awakened Medes and Persians.

As thou hast been, O Babylon! vexation to others by thy proud and insolent behaviour by scoffes and cruelties, so others shall now be a vexation unto thee.

Not onely your lands, houses and goods; but your persons, and those of your Relations, shall be booties taken, and sold for Slaves, to the profit of

Medes and Persians.

8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee because of mens blood , and for the violence of the land , of the city , and all that dwell therein.

The Prophet proceeds to give account of the Reasons on which the Divine Nemesis moves in this Affair, and these may convince and confirm us in it,

Slain their People, sack'd their Cities, rob'd their Treasuries, led captive the Subjects, and deposed Kings, and done this to many Nations, whose Cry is come up to heaven.

Ier. 25.9. and 27.3. recounts some six or seven Nations, It is like all the Nations that lay round about this Kingdom were spoil'd by it.

Now shalt thou be paid in thine own coin: The remnant of the Nations unspoiled by thee, shall combine against thee, and execute the Lords just Sentence, and spoil the spoiler.

O Babylon.

Either shed by private Murthers which cry'd to heaven for Vengeance, or shed by ill application of the Sword of Justice, or continual needless Wars upon her Neighbours.

Injustice and Oppressions.

Of the whole land of Chaldea if you understand it actively, or else if passively taken, 'tis the violence done by Babylon to the land of Iudaea especially.

Either Babylon which opprest Ierusalem, or Ierusalem opprest by Babylon.

This also as understood actively, or passively is applicable to either Babylon's, or Ierusalems Citizens and Inhabitants.

Marginal references: Isa. 33.1▪; Ver. 17.; Heb. bloods.

9 Wo to him that coveteth an evil covetousness to his house , that he may set his nest on high , that he may be delivered from the power of evil o.

It is a general and comprehensive threat against all Tyrants, and oppressors.

Every one that is guilty of the sin

Or driveth a trade of oppression, to gain by what means sover, right or wrong. This is evil of sin and will end in evil of trouble.

His Family which he would enrich, and greaten by raising it on the ruins of oppressed Innocents.

A proverbial speech in allusion to birds of prey which build their nests in the greatest heights, Obadiah 4. greatness and an advanced estate gotten by rapine and prey may seem, but never can be a security to any Monarch.

Higher then God, and justice set him.

Kept secure, and out of danger from all below him.

Heb. from the palm of the hand of evil, that no evil may fasten on, though it may attempt against them.

Marginal references: Jer. 22.13.; Or, that gaineth an evil gain.; Heb. palm of the hand.

10 Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul .

Nebuchadnezzar King of Babylon.

Hast mistaken thy measures, thoughtst to advance thy glory, and to illustrate thy name; but 'tis in very deed the shame of thy reign that it hath been bloody.

Or Family, thy Royal Family.

Destroying and impoverishing multitudes of men and cities.

It was thy sin what ever thou didst think of it.

Or life of thy person, and posterity, this blood and cruelty will surely ruine thy house.

11 For the stone shall cry out of the wall, and the beam out of the timber shall answer it.

The strength of thy house accuseth thee.

As if it had a voice it cryeth to God for vengeance.

On which thy chambers are laid.

Confirms the charge against thee, and that fabrick can not be long a safe, or a beautiful habitation, whose stones and beams are shaken with the strong cries of innocent blood, and families ruin'd by the oppression of the builder.

Marginal references: Or, piece, or, fastning.; Or, Witness against it.

12 Wo to him that buildeth a town with blood , and stablisheth a city by iniquity .

Whosoever he be that lays foundations in blood, is here threatned, and none so great as to keep off the wo, deserved, and menaced.

Heb. City.

In the guilt and with the cruelty of murthering the innocent, it is the worst cement which is tempered with blood of murther'd Men, Women, and Children.

Goeth about, or thinketh to stablish the foundations of a City.

Babylon in particular.

By force and fraud, by riches extorted from the just possessor.

Marginal references: Jer. 22.13. Ezek. 24.9. Nah. 3.1.; Heb. bloods.

13 Behold , is it not of the LORD of hosts , that the people shall labour in the very fire , and the people shall weary themselves for very vanity?

The Prophet calls for attention, and that we observe who 'tis will execute vengeance on bloody Cities and Kingdoms, Babylon is a mighty City, and the Kingdom is over match to any Kingdom, and perhaps it may be thought none can give Babylon blood to drink, or kindle a fire in her, that shall consume her.

Though men cannot the Lord of hosts can, and is not this vengeance his? will not he repay?

Either Babylonians and their Confederates, labour for that the fire shall consume. Or the adversaries of Babylon shall be able to endure a service for God against Babylon, hot as if they laboured in the fire.

Either literally taken, or figuratively will well consist with the Text,

Either Medes and Persians against Babylon, or the Chaldeans for Babylon.

Spend their strength, and life,

The one to preserve what shall never profit them, which they laid up in vain, the other to destroy all (though they lose their booty by destroying it) in the fire, yet all this from the Lord of hosts justly punishing Babylon for all her cruelties.

Marginal references: Jer. 51.5[illegible: 1 letter].; Or, in vain.

14 For the earth shall be filled with the knowledge of the glory of the LORD , as the waters cover the sea.

The Land of Chaldaea, of [illegible: 1 word] Medes and Persians, and their Confederates, the Lands oppressed by the Chaldaeans, but Iudaea more particularly.

Every eye shall see, or ear hear, or tongue speak what they know.

Sight and sense of the

just and glorious proceedings of God against Babylon, for when God shall appear to execute his just judgments upon his own, and his Churches Enemies he will appear glorious indeed.

The God of Israel, their Holy One, as chap. 1.12.

It is a proverbial speech expressing the general notice, and deep sense all should have of Gods Justice, Truth, Power, and zeal against mighty Oppressours, such as Babylon was full of.

Marginal references: Isa. 11.9.; Or, by knowing the glory of the LORD.

15 ¶ Wo unto him that giveth his neighbour drink : that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness .

Another publick and crying sin of this Chaldaean Kingdom was excessive drinking, and making one another drunk, and for this God will severely punish.

Forcing them by importunity or threats to drink by greater measures then they can bear.

Never givest over till thou hast made him vile and loathsome, as well as senseless in his drink.

Designing to put the greatest abuse on them, exposing them to view, scorn and derision, or to beastly, or not to be named uncleanness, which vice the Babylonians are charged with by Herodotus and Ctesias.

16 Thou art [illegible: 1 letter]illed with shame for glory : drink thou also, and let thy foreskin be uncovered : the cup of the LORDS right hand , shall be turned unto thee, and shameful spewing shall be upon thy glory.

O King of Babylon.

shortly shalt be, and 'tis as sure as if already done.

As much filled with shame by the contempt they shall cast upon thee whom thou didst once vilifie and contemn; thy shame shall be greater then ever was thy glory as the Heb. seems to import.

Thy sin was that thou didst drink, and madest others drink to shameless excess too; now thy punishment shall be to drink of the cup of Gods wrath, which will fill thee with astonishment, and calamities.

Let thy shame be laid open before all, this retaliation is just and necessary.

A Scripture phrase, expressing the just judgements and corrections, of sinners.

'Tis said to be in his right hand, here and in his hand, Psal. 75.8.

They turned the cup of pleasure about, God will carry the cup of indignation about also, and make them drink deep of it, they shall not escape.

Then shalt thou be as much loath'd as a shameful drunkard is in his vomit.

Marginal references: Or, more with sh[illegible: 1 letter]me, then with glory.; Jer. 25.26. and 51.57.

17 For the violence of Lebanon shall cover thee l, and the spoil of beasts , which made them afraid, because of [illegible: 1 word] blood, and for the violence of the land, of the city and of all that dwell therein.

This is added to all the rest, that Gods people might know this was the times of recompences for Sion, that the violence by Babylon done to Iudaea and its inhabitants, should be avenged and no longer defer'd, but now should overwhelm Babylon, in which should be made as great devastations as ever she made in the fruitful, and beautiful mountain Lebanon supposed in Deut. 3.25. to express the Land of Canaan, or else by Lebanon may be meant the Temple, and House of the Sanctuary (as the Chaldee paraphrast) because it was built of the Cedars of Lebanon.

Babylon.

Such spoil as by hunters is made among wild Beasts, when they endeavour to destroy the whole kind of them, such havock, and by all the wayes and methods that art, and subtle[illegible: 1 letter]y can invent to extirpate them, such wastes shalt thou suffer: for thou art to be destroyed. Or else thus, such desolations shall thine Enemies make in thee as wild, ravenous, and unsatiable Beasts make where they prevail, they shall tear and devour all they seise, and seise all that peep abroad, and this shall make all men afraid continually.

Vid. ver. 8. l[illegible: 1 letter]t. a. b c. d. e.

18 ¶ What profiteth the graven image, that the maker thereof hath graven it: the molten image and a teacher of lies t, that the maker of his work trusteth therein to make him dumb idols?

Here the Prophet removes the confidences of Babylon, she would boast of her gods, and depend on them, but this will be vain and unprofitable, it is not imaginable that these Idols should help these persons.

Carved in Wood, or Stone, for of such materials did these Idol makers sometimes make their Gods.

It is brutish folly in any one to value, or desire to be helpt, by such lifeless Idols, but 'tis greatest folly for him that-makes the image, that remembers how it was hewed, plained, tumbled about, and all this without the least degree of sense, or feeling of what it suffered, and can that be sensible of my sorrows which feels not any thing it self?

Idols made of Gold or Silver, or any other fusile mettal were framed out of the mettal first melted, and are therefore called molten images.

But whether graven or molten, yet all such images are but teachers of lies, Ier. 10.8, 14. They withdraw the mind from God our true, and onely helper, and bewitch men to trust to Idols in which is no help, which ever proved lies to all that trusted on them.

Who knows, for he saw that there was no Life Strength or Wisdom in one or other, it is shameless in any, but most in him that made the Idol to worship his own work and rely upon that which he knows hath no eyes, or hands, or ears, but what his tool framed for it.

His own work and yet his God! The product of his art, and yet the hope of his Soul! O brutish folly. Self contradiction!

Resteth confident of defence, and rescue from evil by it.

Which neither can answer a question, nor give a direction in a streight, can neither promise good to a Friend, nor denounce a threat against an Enemy,

Marginal references: Zech. [illegible: 2 letters].; Heb. [illegible: 1 span].

19 Wo unto him that saith to the wood Awake ; to the dumb stone, Arise , it shall teach: Behold , it is laid over with gold, and silver. and there is no breath at all in the midst of it.

In the former verse the Prophet declared the uselessness, and unprofitableness of the Idols of Babylon, now he threatens the Idolaters. They sin'd greatly by placing their confidence in them, and they should suffer the more for it.

What ever shape Art may give it, or whatever veneration blind Idolaters may bear to it, 'tis still Wood, no better; a log, a worthless block.

This expresseth the Idolaters prayer to his Idol awake what? Is he a sleepy God? No not so much, 'tis a lifeless log and its eyes never did see.

Another sort of their useless Idols, senseless as the stones, and still as unable to rise, or help as before they were graven and carved, 'tis a stone, no God.

An other form of praying to this Idol, and when the Idol can rise Babylon shall be helpt, till then it must abide its sorrows.

Sottish men! in misery to hope that lifeless Idols shall counsel and direct, what dumb, and without sense, and yet teach!

Look ye self deceiving Idolaters, consult your own senses, see what matter they are made of.

See the facings, or plates are different from that which is under, and can that be a God that is made up of such different materials? it were more like men to pull off the Gold and Silver, and with these to purchase your safety.

Not so much as the soul of a brute in them.

20 But the LORD is in his holy temple let all the earth keep silence before him p.

What Idols are, he had already shew'd, a Doctrine of lies, impotent, and lifeless Statues. But the God of Israel is not like them.

He is Iehovah fountain of Being, Life, Power, and Salvation to his people, he can do all he will, for, or against a people.

Or Palace of his Holiness, he is in his Temple and in Heaven, every where at all times, though his people be in Babylon, yet he is where he doth hear, see, and discern their state and whence he promised to relieve and help them.

Both Chaldea the oppressive, and Iudea the oppressed, and Medes and Persians and all their Confederates, let all these Nations.

Fear, submit, pray, wait for and depend on him; let his Enemies be silent, fear, make their peace, and prevent his displeasure: let his people be silent, reverence, hope, pray and wait for him, who will arise and have mercy on them, and destroy their enemies, who will make it to be well with the righteous, and again will make it ill with the wicked, who will fully and satisfactorily solve the doubts, and unfold the riddles of his ow[illegible: 1 letter] Providence.

Marginal references: Psal. 11[illegible: 1 letter]; Heb. [illegible: 1 span] all the [illegible: 1 span].