Habakkuk 2:18 Komentář

In this chapter we have an answer expected by the prophet (Hab 2:1), and returned by the Spirit of God, to the complaints which the prophet made of the violences and victories of the Chaldeans in the close of the foregoing chapter. The answer is, I. That after God has served his own purposes by the prevailing power of the Chaldeans, has tried the faith and patience of his people, and distinguished between the hypocrites and the sincere among them, he will reckon with the Chaldeans, will humble and bring down, not only that proud monarch Nebuchadnezzar, but that proud monarchy, for their boundless and insatiable thirst after dominion and wealth, for which they themselves should at length be made a prey (Hab 2:2-8). II. That not they only, but all other sinners like them, should perish under a divine woe. 1. Those that are covetous, are greedy of wealth and honours (Hab 2:9, Hab 2:11). 2. Those that are injurious and oppressive, and raise estates by wrong and rapine (Hab 2:12-14). 3. Those that promote drunkenness that they may expose their neighbours to shame (Hab 2:15-17). 4. Those that worship idols (Hab 2:18-20).

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, Hab 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, Hab 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, Hab 2:3 and then the destruction of the enemies of the people of God is threatened for their pride, ambition, covetousness, oppression, and murder, Hab 2:5 which would be unavoidable, Hab 2:13 and issue in the spread of the knowledge of the glory of God in the world, Hab 2:14 and also the ruin of other enemies is threatened, for drawing men into apostasy, and for their violence and idolatry, Hab 2:15 upon which would follow an universal silence in the earth, Hab 2:20.

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, Psa 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, Rev 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" (o); 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. (o) "spiritus", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Burkius.

(Verse 18.) What profit is there in a carved image, because the maker thereof hath carved it, a molten and a false image? because the maker thereof hath trusted in his own workmanship, to make dumb idols. LXX: What profit is there in a carved image, because they have carved it, and fashioned it by the molten workman, a false image? because the artificer thereof hath trusted in his own workmanship, to make dumb idols. Furthermore, it is said in the preceding (or in the preceding matter), concerning Nebuchadnezzar, that he made a statue of the idol Bel, and set it in the field of Dura: or, as it is written in Hebrew, Dora, about which we read more fully in Daniel (Dan. 3). Therefore, the Scripture marvels at the madness and foolishness of the king, because he commanded a golden statue to be made, and the artist places confidence in the image that he created. And indeed, we can apply this, generally speaking, to all idol worshippers. We cannot consider that which is sculpted and that which is cast to be the same thing. For the sculpting, we can understand it to be in stones and marbles; but the casting is understood in those metals which can be melted and cast, for example, gold, silver, bronze, lead, and tin. Let this saying be, that according to tropology we may understand what is the difference between a sculpture and an idol. We read in Deuteronomy: Cursed be he who makes a sculpture and an idol, the work of the craftsman's hands, and sets it up in secret (Deut. XXVII, 15). I believe that sculptures and idols are perverse doctrines which are worshiped by those who made them. See how Arianus sculpted an idol for himself and worshiped what he had sculpted. Cerne Eunomium conflasse imaginem falsam, et conflationi suae curvare cervicem. Signanterque Scriptura: Et ponet, inquit, illud in abscondito. Habent enim et ipsi orgia sua, et quasi pro perfectis quibusque discipulis tradunt abscondita sacramenta, quae si ad lucem processerint, statim quod ficta sunt, arguuntur. Nihil igitur eis proderit sculptura et conflatio sua. Sculptura, quae refertur ad lapides, in his dogmatibus intelligitur, quae stultitiam prima fronte demonstrant. Conflatio is where there appears to be a semblance of secular wisdom, and as if with gold, the image is formed of the disciplines of philosophers and the splendor of eloquence. Therefore, the fabrication will be of no benefit to its maker. And the mute and deaf image will not be able to hear its worshipper. If ever you see someone refusing to believe the truth, and despite the falsity of their own doctrines being exposed, persevering in their chosen pursuit, you can rightly say: They hope in their fabrication and create mute or deaf images. For κωφὰ signifies both among the Greeks: although Symmachus, interpreting as ἄλαλα, seems to have understood muta rather than surda. Nor does that expression of the Scriptures move anyone, of which we have often said: Who, do you think, is the faithful and wise steward (Luke XII, 42)? And in another place: Who is wise and understands these things (Psalm CVI, 43)? because who, or what, is taken for rarely: since we can also understand this very thing from another place as impossible: Who shall separate us from the love of Christ: tribulation, or distress (Romans VIII, 35)? And the rest. And in the present chapter: What does it profit the sculptor, because his own sculpted image? For in both cases, impossibility is demonstrated, that neither can tribulation and distress separate the love of the Apostles from Christ, nor is there any usefulness in idols.

The prophet, waiting for a return to his expostulation, is answered by God that the time for the destruction of the Jewish polity by the Chaldeans is not only fixed in the Divine counsel, but is awfully near; and he is therefore commanded to write down the vision relative to this appalling subject in the most legible characters, and in the plainest language, that all who read it with attention (those just persons who exercise an unwavering faith in the declaration of God respecting the violent irruption of the merciless Babylonians) may flee from the impending vengeance, Hab 2:1-4. The fall of the Chaldeans, and of their ambitious monarch is then predicted, Hab 2:5-10; and, by a strong and bold personification, the very stone and wood of those magnificent buildings, which the Babylonish king had raised by oppression and bloodshed, pronounce his wo, and in responsive taunts upbraid him, Hab 2:11, Hab 2:12. The prophet then beautifully sets forth the absolute impotence of every effort, however well conducted, which is not in concert with the Divine counsel: for though the wicked rage, and threaten the utter extermination of the people of God; yet when the Set time to favor Zion is come, the destroyers of God's heritage shall themselves be destroyed, and "the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea," Hab 2:13, Hab 2:14. See Psa 102:13-16. For the cup of idolatry which Babylon has given to many nations, she will receive of the Lord's hand the cup of fury by the insurrection of mighty enemies (the Medes and Persians) rushing like wild beasts to destroy her, Hab 2:15. In the midst of this distress the prophet very opportunely asks in what the Babylonians had profited by their idols, exposes the absurdity of trusting in them, and calls upon the whole world to stand in awe of the everlasting Jehovah, Hab 2:16-19.

What profiteth the graven image - This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on Isa 44:9-10 (note); Isa 46:2 (note). Dumb idols? - אלילים אלמים elilim illemim, "dumb nothings." This is exactly agreeable to St. Paul, Co1 8:4, who says, "An idol is nothing in the world." What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.

THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20) stand upon . . . watch--that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (Isa 21:8, Isa 21:11; Jer 6:17; Eze 3:17; Eze 33:2-3; compare Psa 5:3; Psa 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand open . . . watch . . . set me upon . . . tower . . . watch to see" implies persevering fixity of attention. what he will say unto me--in answer to my complaints (Hab 1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences. what I shall answer when I am reproved--what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. MAURER translates, "What I am to answer in respect to my complaint against Jehovah" (Hab 1:12-17).

The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (Hab 2:19), which, as the former four, begins with "Woe." teacher of lies--its priests and prophets uttering lying oracles, as if from it. make dumb idols--Though men can "make" idols, they cannot make them speak.

Destruction of the Ungodly World-Power - Habakkuk 2 After receiving an answer to this supplicatory cry, the prophet receives a command from God: to write the oracle in plain characters, because it is indeed certain, but will not be immediately fulfilled (Hab 2:1-3). Then follows the word of God, that the just will live through his faith, but he that is proud and not upright will not continue (Hab 2:4, Hab 2:5); accompanied by a fivefold woe upon the Chaldaean, who gathers all nations to himself with insatiable greediness (Hab 2:6-20).

Fifth and last strophe. - Hab 2:18. "What profiteth the graven image, that the maker thereof hath carved it; the molten image and the teacher of lies, that the maker of his image trusteth in him to make dumb idols? Hab 2:19. Woe to him that saith to the wood, Wake up; Awake, to the hard stone. Should it teach? Behold, it is encased in gold and silver, and there is nothing of breath in its inside. Hab 2:20. But Jehovah is in His holy temple: let all the world be silent before Him." This concluding strophe does not commence, like the preceding ones, with hōi, but with the thought which prepares the way for the woe, and is attached to what goes before to strengthen the threat, all hope of help being cut off from the Chaldaean. Like all the rest of the heathen, the Chaldaean also trusted in the power of his gods. This confidence the prophet overthrows in Hab 2:18 : "What use is it?" equivalent to "The idol is of no use" (cf. Jer 2:11; Isa 44:9-10). The force of this question still continues in massēkhâh: "Of what use is the molten image?" Pesel is an image carved out of wood or stone; massēkhâh an image cast in metal. הועיל is the perfect, expressing a truth founded upon experience, as a fact: What profit has it ever brought? Mōreh sheqer (the teacher of lies) is not the priest or prophet of the idols, after the analogy of Mic 3:11 and Isa 9:14; for that would not suit the following explanatory clause, in which עליו (in him) points back to mōreh sheqer: "that the maker of idols trusteth in him (the teacher of lies)." Consequently the mōreh sheqer must be the idol itself; and it is so designated in contrast with the true God, the teacher in the highest sense (cf. Job 36:22). The idol is a teacher of lying, inasmuch as it sustains the delusion, partly by itself and partly through its priests, that it is God, and can do what men expect from God; whereas it is nothing more than a dumb nonentity ('elı̄l 'illēm: compare εἴδωλα ἄφωνα, Co1 12:2). Therefore woe be to him who expects help from such lifeless wood or image of stone. עץ is the block of wood shaped into an idol. Hâqı̄tsâh, awake! sc. to my help, as men pray to the living God (Psa 35:23; Psa 44:24; Psa 59:6; Isa 51:9). הוּא יורה is a question of astonishment at such a delusion. This is required by the following sentence: it is even encased in gold. Tâphas: generally to grasp; here to set in gold, to encase in gold plate (zâhâbh is an accusative). כּל אין: there is not at all. רוּח, breath, the spirit of life (cf. Jer 10:14). Hab 2:18 and Hab 2:19 contain a concise summary of the reproaches heaped upon idolatry in Isa 44:9-20; but they are formed quite independently, without any evident allusions to that passage. In Hab 2:20 the contrast is drawn between the dumb lifeless idols and the living God, who is enthroned in His holy temple, i.e., not the earthly temple at Jerusalem, but the heavenly temple, or the temple as the throne of the divine glory (Isa 66:1), as in Mic 1:2, whence God will appear to judge the world, and to manifest His holiness upon the earth, by the destruction of the earthly powers that rise up against Him. This thought is implied in the words, "He is in His holy temple," inasmuch as the holy temple is the palace in which He is enthroned as Lord and Ruler of the whole world, and from which He observes the conduct of men (Psa 11:4). Therefore the whole earth, i.e., all the population of the earth, is to be still before Him, i.e., to submit silently to Him, and wait for His judgment. Compare Zep 1:7 and Zac 2:13, where the same command is borrowed from this passage, and referred to the expectation of judgment. חס is hardly an imper. apoc. of הסה, but an interjection, from which the verb hâsâh is formed. But if the whole earth must keep silence when He appears as Judge, it is all over with the Chaldaean also, with all his glory and might.