Fourth Woe: Promoting debauchery and other shameful acts.This breaks the seventh commandment, as it refers primarily to sexual sins.This horrible practice of intoxicating another to perform lewd and abominable acts on another is still taking place in our society, not only using alcohol, but various "date rape" drugs. When a king wishes to entice to himself a free city or an inferior prince, he will say—“See, I seek nothing but to be thy friend”. that thou mayest look on their nakedness! As the apostle John wrote it, "Be thou faithful unto death, and I will give thee the crown of life" (Revelation 2:10). Woe to him who builds a city based on violence and bloodshed. This line is only an application, as we find often in the Prophets, of the preceding line. That the Babylonians took advantage of their victims sexually is implied in the illustration, as is their love for wine. Drink and be exposed! This threat is explained in Habakkuk 2:17, in the statement that the wickedness practised by the Chaldaean on Lebanon and its beasts will cover or fall back upon itself. Habakkuk also bears several similarities with Jeremiah, for example his sensitive nature and his grief over the condition of the people of God. The "poison" in the pleasant "drink" offered by rapacious Babylon refers to the trap by which the target state is deceived and delivered into the hands of Babylon. The righteous do not live by their power, knowledge, wealth, wine, or arrogance. Habakkuk 2:15, NLT: "'What sorrow awaits you who make your neighbors drunk! Hence some give this explanation—that the king of Babylon brought forth his flagons, that he might force to intoxication, by excessive drinking, those who could not and dared not to resist his will. Now you yourself drink and [ b]expose your own nakedness. Purpose of Writing . He, too, shall drink “of the cup of the fierceness of the wrath of Almighty God” (Revelation 16:19; see also Psalm 76:8, Jeremiah 25:26, Lamentations 4:21); and then foul shame, as of a man stupefied with drink, shall take the place of glory and dignity. This particularly was the case of the king of Egypt, of whom Calmet more immediately understands it. The Chaldeans would get what was coming to them. Babylon is in Jeremiah 51:7, represented as “a golden cup” in God’s hand to make the nations drunken. The words may be truly rendered, "adding thy wrath"F12מספח חמתך "adjugenti, sive adhibenti furorem tuum", Tigurine version. Behemoth lieth in them; which Gulielmus Parisiensis applieth to the devil in drunken hearts; whereas in dry places, sober souls, he walketh about seeking rest but findeth none, Matthew 12:43. So Minos, King of Crete, ordered that his subjects should not drink one to another, εις μεθην, unto drunkenness. Of them the English, much commended for their sobriety, learned, in the Netherland wars, to drown themselves by immoderate drinking; and by drinking to others’ healths, to impair their own; so that in our days came forth the first restraint thereof by severity of laws, saith Camden; who yet, being so great an antiquity, could not but know that in the year 959 Edgar, king of this land, made an ordinance for putting pins in cups, that none should quaff whole ones. But before I proceed further on the subject, I shall say something as to the words; for the meaning of the Prophet will thereby be made more evident. Or cry … — with light, like Ham of old (Genesis 9:22). “Woe 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!” Consequently we must take the words literally, as referring to the wickedness practised by the Chaldaean upon nature and the animal world, as the glorious creation of God, represented by the cedars and cypresses of Lebanon, and the animals living in the forests upon those mountains. And to whom is this to be imputed but to the principal author? Wo unto him that giveth his neighbor drink - This has been considered as applying to Pharaoh-hophra, king of Egypt, who enticed his neighbors Jehoiachin and Zedekiah to rebel against Nebuchadnezzar, whereby the nakedness and imbecility of the poor Jews was soon discovered; for the Chaldeans soon took Jerusalem, and carried its kings, princes, and people, into captivity. 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. God's Reply to the Prophet's Complaint I will stand at my watchpost,and station myself on the rampart;I will keep watch to see what he will say to me,and what he#.1 Syr: Heb I … (2:18-20) The Lord responds to Habakkuk, “Look among the nations and watch—be utterly astounded! The figure in this verse actually has reference to the promises, alliances, benefits, honors, etc. Septuagint, "caverns;" deluding him, so that his places of retreat become useless. As a person who gives himself up to drinking wishes to leave associates, so Habakkuk lays the same thing to the charge of the king of Babylon; for being himself addicted to insatiable avarice, he procured associates to be as it were his guests, and quaffed wine to them, that is, elicited their cupidity, that they might join him in his wars; for each hoped for a part of the spoil after victory. And this is in accordance with the mention of drunkenness as their special sin in Habakkuk 2:5. 0 15. Habakkuk turns from asking God when relief will come, and why this is happening in the first place, to “taunting”… Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. (41). For Habakkuk means, "to hug". Among the old Germans, diem noctemque continuare potando, nulli probrum, saith Tacitus, It was no disgrace to drink night and day together. makest him drunken, &c. Reference to Pentateuch (Genesis 9:22). Then the Prophet does not without reason commemorate this vice in the king of Babylon—that he made those associates drunk whom he had bound to himself by perfidious treaties; for as it has been said, there is no intoxication so dangerous as this madness; that is, when any one promises this or that to himself, and imagines what does not exist. ', "woe to him that gives his neighbour to drink the dregs of fury.'. 16 “You will be filled with disgrace rather than honor. "For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though … After testifying that they seek nothing except to defend by their protection what is right and just, and to resist the tyranny and pride of others, they immediately draw back when anything adverse afterwards happens, and the city, which had hoped everything from so liberal a king, is afterwards forced to submit and to agree with its enemies, and to manage matters anyhow; thus its nakedness is disclosed. In Habakkuk's day things were to get worse before they got better, and he was called to live by his faith - to trust the Lord Who is faithful to rescue His people and true to His word. As then he had thus inflamed all the neighboring kings to rush headlong without any consideration and without any shame, like a person suffocated and overcome by excessive drinking; so the Prophet designates this inflaming as quaffing wine to them. It shall teach!" Thus the Mystic Babylon is said to make the nations drink of her cup (Revelation 14:8; 17:2; 18:3); but God will at last compel wicked Babylon itself to drink of the cup of his wrath. That thou mayest look on their nakedness] Those parts that nature would have covered are called nakedness, per Antiphrasin. Habakkuk 2:15-17 Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies. The use of the drink metaphor here is quite significant, for it is continued throughout the word of God, even to the very end of it. For when any one, for the sake of ambition or avarice, leads others to inconvenience or to damage, he may justly and correctly be said to disclose their nakedness. 2. Lebanon with its beasts is taken by most commentators allegorically, as a figurative representation of the holy land and its inhabitants. We indeed see how shamefully they perjure themselves; nor is it enough for them to utter these perjuries in their courts; but not many years pass away before our great kings make public their abominable perjuries; and it appears immediately afterwards that they thus seek, without any shame, to mock both God and all mankind. This passage, in which the Prophet condemns the king of Babylon for his usual practice of rendering drunk his friends, is frigidly interpreted by most expounders. (2:19) How remarkably modern these "woes" seem even though they were written to describe the ancient Babylonian culture at the time of Habakkuk. The Lacedaemonians punished it severely; so do the Turks to this day, pouring ladlefuls of boiling lead down their throats sometimes; and at least thrashing of them on the bare feet, till they are disabled for walking in haste again to their societies of good fellowship. Habakkuk 2:16 Disgrace and shame “You will be filled with disgrace rather than honor. The same Hebrew word, Zolel, signifieth a drunkard and a vile person: filthy venomous creatures breed in those fennish grounds, Job 40:21. And this metaphor ought to be carefully observed; for we see at this day as in a mirror what the Prophet teaches here. ), and it only weakens the idea of the talio. [12] "In Habakkuk, the words mean, `The righteous survives if he is faithful.'" (l) "adjugenti, sive adhibenti furorem tuum", Tigurine version. It properly signifies "heat" or "wrath". He adds, And thou also dost inebriate. I come now to the next verse—, The verse will admit of a much simpler rendering than what has been commonly offered, such as the following:—. Against treachery and inhumanity. God gives him 3 instructions; however, before he receives his instructions he must get into the proper position, once in position he receives these 3 instructions: write, wait, and remember. Gualther reads it, Coniungens fervorem tuum, Joining thine heat, inflaming thyself, that thou mayest drink him under the board. Now it is your turn! How often (saith a grave divine) have I seen vermin sucking the drunkard’s blood, as fast as he that of the grape or malt, yet would he not leave his hold or lose his draught? is the way the sentence runs. The change of persons, it is true, is very common in the Prophets, but not in such a way as we find here, the third person being adopted both in the preceding and in the following line. Habakkuk 2:15-17 Contextually it is uncertain if Hab. This is ordinarily practised by our roaring boys (as they will needs be called by a woeful prolepsis, here for hereafter), in their Cyclopical, κυκλοποσιαι. Let men shun this shameful sin, and be far from drawing others to it; for have they not sins enough of their own to answer for? (Haydock) --- The Jews relate that Sedecias was intoxicated, and then acted with indecency. Woe to the sensual. Since, then, they put their wine into bottles, these were often taken for their cups, as it is in our language, when one says, Des flacons, des bouteilles. Puttest thy bottle.—It is possible to render, pourest out thy wrath, and this makes the metaphor less obscure. He tells Habakkuk to record the vision for the benefit of others – God’s answer was not for Habakkuk alone, but for all people for all time. It should be remembered in all this that Babylon is a type of all mankind organized against God, as man appears throughout history. The second hemistich is repeated as a refrain from Habakkuk 2:8. Habakkuk 2:15-17 Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies. Every word in Habakkuk 2:4 is important, and the Lord quotes it three times in the New Testament just to bring out the fullness of the meaning - Romans 1:17 is the commentary on the justified man - "The just shall live by faith" Woe, he says, to him who gives his friend drink; then he adds, מספח חמתך, mesephech chemetak, "who joinest and bottle.” חמה, cheme, is taken in Hebrew for a bottle; and we know, and it is sufficiently evident from Scripture, that the Jews used bottles of skin, as there are casks and larger vessels with us. Habakkuk 2:8, Habakkuk 2:10, Habakkuk 2:13), for which he would be visited with retribution and destruction. That thou mayest look on their nakedness; Woe to him who makes his neighbor to drink. (15, 16) Woe unto him.—It is possible that wanton outrages committed by the debauched Babylonian soldiery in the hour of triumph are here meant. 2:4; go with Hab. So as to look on their nakedness! Wo. That thou mayest look on their nakedness; 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. Romans 1:17 is the commentary on the justified man – “The just shall live by faith.” obj., as in Isaiah 22:4 and Psalm 12:6). “ Quinetiam Spartae mos est laudabilis ille. The following verse I shall defer until we shall see more clearly what the Prophet had in view. After having said, Thou unitest thy heat; that is, thou exhales thine intemperance, so that others also contract the same heat with thyself, he immediately adds, Thou inebriatest them. Makest him drunken also; never givest over till thou hast made him vile and loathsome, as well as senseless in his drink. That thou mayest look on their nakedness; Woe to him that giveth his neighbour drink, mixing therewith. Habakkuk 2:15 Woe 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! Woe to him who makes his neighbor to drink, (k) "venenum tuum", Montanus; so some in Drusius, and R. Jonah in Ben Melech. To get what Habakkuk 2:15 means based on its source text, scroll down or follow these links for the original scriptural meaning , biblical context and relative popularity. God would judge Babylon because the Babylonians had deceived their neighbor nations with the result that they were able to take advantage of them. For all the great princes, when they devise any plans of their own, send their ambassadors here and there, and seek to involve with themselves other cities and princes; and as no one is willing to endanger himself without reason, they set forth many fallacious allurements. Habakkuk 2:15, NASB: "'Woe to you who make your neighbors drink, Who mix in your venom even to make them drunk So as to look on their nakedness!" The question of the meaning of Habakkuk’s “the righteous shall live by his faith” (Hab. if he pledge thee not whole ones, and drink not all the outs, as they call them. The fourth woe: for base and degrading treatment of subject nations. This was great Alexander’s sin and ruin; so it was Mark Antony’s (who wrote a book of his abilities to drink down others, De sua bibacitate librum conseripsit, seu potius evomuit), and before them both Darius’s, as Athenaeus hath left recorded. Drink and be exposed! Obviously, we can derive symbolic spiritual meaning regarding ourselves and modern-day … Martin Luther's explanation of this meaning is worth mentioning: "Habakkuk bears the right name to his commission. Habakkuk is a man waiting for an answer from God. Scripture tells us that only God can build a city, Psalm 127:1 and all other attempts are doomed for failure. Wo unto him that giveth his neighbour drink — By the metaphorical expressions used in this verse is signified the perfidy of Nebuchadnezzar and the Chaldeans, who gained advantage over other nations by cunning arts of policy, and taking them off their guard by pretences of friendship, and the like; just as some men gain advantage over others by … 16 You will be filled with shame instead of glory. ", "Sensual lust is here a figure of the barbarous lust for power; this usage implies, of course, a strong condemnation of the actions that supply the figures."[37]. Habakkuk’s Complaint. And makest him drunk also] Robbest him of himself, and layest a beast in his room. But if the other interpretation be more approved, which I am disposed to follow, then the meaning would be—They join together their own heat, that is, they implicate others with themselves; as they burn themselves with insatiable cupidity, so they spread this ardor far and wide, so that the desires of many become united. (2:15-17) Woe to the idolater. # 2:3b-4 Greek version reads If the vision is delayed, wait patiently, / for it will surely come and not delay. This section is part of God's answer to the prophet's second question, and it is primarily directed at the particular circumstances of Habakkuk's day regarding the Chaldeans. Ver. (2:15) Idolatry Woe to him who says to wood, "Awake!" But although it may be pleaded, in support of this view, that Lebanon, and indeed the summit of its cedar forest, is used in Jeremiah 22:6 as a symbol of the royal family of Judaea, and in Jeremiah 22:23 as a figure denoting Jerusalem, and that in Isaiah 37:24, and probably also in Zechariah 11:1, the mountains of Lebanon, as the northern frontier of the Israelitish land, are mentioned synecdochically for the land itself, and the hewing of its cedars and cypresses may be a figurative representation of the devastation of the land and its inhabitants; these passages do not, for all that, furnish any conclusive evidence of the correctness of this view, inasmuch as in Isaiah 10:33-34, Lebanon with its forest is also a figure employed to denote the grand Assyrian army and its leaders, and in Isaiah 60:13 is a symbol of the great men of the earth generally; whilst in the verse before us, the allusion to the Israelitish land and nation is neither indicated, nor even favoured, by the context of the words. 2:15-16. King James Version (KJV) Write the vision - Carefully take down all that I shall say. / But the righteous person will live by … We are focusing on Habakkuk 2:6-14 for Sunday, March 15. Woe 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! Woe unto him that giveth his neighbour drink ] The Babylonians (among other their flagitious practices afore mentioned) were much addicted to drunkenness, as is recorded by Herodotus, … Shōd behēmōth, devastation upon (among) the animals (with the gen. It has been already often said how bold the Jews are in contriving what is fabulous; when nothing certain occurs to them, they divine this or that without any discrimination or shame. He afterwards adds—that thou mayest see their nakedness. To look on them with delight is by some held a sin against nature; the ground of their opinion is Genesis 3:7. Thus we see that dukes and counts, as they are called, and free cities, are daily inebriated. Habakkuk 2:15-17. We now apprehend the Prophet’s real meaning, which interpreters have not understood. The Targum is, "that pours it with heat, that he may drink, and be inebriated. To render [ חמה ], wrath, or heat, or gall, or poison, as some have done, is to introduce an idea foreign to the context, and the word is often found to signify the bottle of skin in which wine was kept. The Babylonians had behaved like a man who gets a woman drunk so she will lose her self-control and he can then undress her. '', "woe to him that gives his neighbour to drink the dregs of fury.''. "And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] … "Woe to him who gives drink to his neighbor, pressing him to your bottle, even to make him drunk, that you may look on his nakedness! So the mystic Babylon is said to have a golden cup, which was full of all abominations, Revelation 17:4.—Ed. These questions have been answered and … All the wicked cities of earth are called Babylon the Great in Revelation. That puttest thy bottle to him] Not thy bowl only, but thy bottle, that he may drink, and be drunk, and spue, and fall, Jeremiah 25:27. It is, however, easy to see that another matter is here treated of by the Prophet; for he does not speak of the king only, but he refers to the whole empire. Such immorality, the desire to see someone naked! The civil, sober, and temperate man is urged, and, it may be, forced to swallow down long and needless draughts, as a horse doth a drench, by domineering drunkards, that they may see his nakedness, triumph over him, as laid up, or (as the new term is), satisfied. In Challenging Situations, THERE’S ALWAYS A WAY TO … Show all. Romans 1:17 is the commentary on the justified man – “The just shall live by faith.” 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. (16) You will be filled with shame instead of glory. But we much prefer to treat the language as figurative. Commentary on Habakkuk 2:15-20 (Read Habakkuk 2:15-20) A severe woe is pronounced against drunkenness; it is very fearful against all who are guilty of drunkenness at any time, and in any place, from the stately palace to the paltry ale-house. As I have already said the Prophet charges the Babylonian king with having implicated neighboring kings in his own evil desires, and with having in a manner inebriated them. ; 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! Hence he not only says, that the Babylonian king gave drink to his friends, but also that he joined his bottles; as though he had said that he was very liberal, nay, prodigal, while seeking associates in his intemperance; for if one condition did not suffice, another was added—“Behold, my king is prepared; but if he is not enough another will be joined with him.” They thus then join together their heat. Her name is also given to Mystery Babylon, the Great Whore of Revelation, which is apostate Christianity. We might add that that is exactly what being justified by faith means throughout the N.T. Habakkuk 2:15-16 New American Standard Bible (NASB) 15 “Woe to you who make [ a]your neighbors drink, Who mix in your venom even to make them drunk. See Oxford Gesenius, p. 705, under saphak. proffered to weaker nations and their rules, having only one purpose, their destruction. It means here no doubt, as in other places, strong drink. This he did not out of any goodwill to them, but because he knew if they were ever damned, he should be double damned. For I will work a work in your days which you would not believe though it were told you.” (Habakkuk 1:5, emphasis added) 5 4 I will take no pleasure in anyone who turns away. Habakkuk 2:15. Habakkuk 2:15-17 This is serious stuff. In order that he may look on their nakedness. But all this is groundless; for there is no history that relates any such thing. We may hence learn that the Prophet had no other thing in view, but to show that the king of Babylon sought for himself many associates in his intemperance or excess: at the same time he takes, as I have said, excess in a metaphorical sense. But others render חמה, cheme, wrath, with a preposition understood: and in order that nothing may be understood, some render the participle, מספח, “displaying,” that is, “his fury.” But as חמה, cheme, means to be hot, we may, therefore, properly give this version, “Uniting thy heat;” that is, “It is not enough for thee to inebriate others, except thou implicates them with thyself.” We now perceive the meaning of this phrase. The imagery of "wine" reappears in Hab. I therefore doubt not but that this whole discourse, in which the Babylonian king is condemned for making drunk his associates or friends, is metaphorical or allegorical. that thou mayest look on their nakedness!—with light, like Ham of old (Ge 9:22). "Woe to you who make your neighbors drink, Who mix in your venom even to make them drunk So as to look on their nakedness! But if for further abuse of their bodies to uncleanness (as Attalus, the Macedonian, dealt by Pausanias, a young courtier, who afterwards slew King Philip, because he would not punish Attalus for so doing), that is worst of all; and hath a woe, woe, woe, hanging at the heels of it, Pausaniam solutum mero Attalus non suae tantum verum et convivarum libidini, velut scortum vile subiecit, ludibriumque omnium inter aequales reddidit. The words may be truly rendered, "adding thy wrath" (l); 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! They also think that his associates were captive kings, as though he bid them for the sake of sport to be brought to his table, and by drinking to their health, forced them to intoxication, that he might laugh at them when they made themselves base and ridiculous. 2. Though there is no MS. which has “his” instead of “thy” connected with “bottle,” yet the preceding and the following lines seem to require it; and this is the reading of Symmachus and of the Vulgate. 2:4) came up in a comment on a recent post about Romans.My argument is that when Paul quotes this line in Romans 1:17, he is using it more or less in the same way that Habakkuk intended it, as identifying a pragmatic stance to be taken in the midst of historical upheaval and change. 5 Woes: #4 — Woe against Inhumanity. The LXX and Peshitta do not have "wine" in their translation of this verse. To make men drunk for that purpose is worse. In the same manner also are inferior princes deprived of their power. The cup from the LORD's right hand is coming around to you, and disgrace will cover your glory. Habakkuk 2:15 "Woe unto him that giveth his neighbor drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!" God is in the process of responding to Habakkuk’s second set of complaints. make it plain--( Deuteronomy 27:8 ). They who are chief kings, abounding in wine, that is, full of many vain promises, give to drink, as it were with full flagons, bidding wine to be brought forth on a well furnished table—“I will make thine enemy to give way to thee, and thou shalt compel him according to thy wish, and when I shall obtain the victory a part of the spoil shall be allotted to thee; I desire nothing but the glory. Woe unto him that giveth his neighbour drink— By this neighbour, the neighbouring nations seem to be meant; whom the Chaldeans, as Grotius observes, enticed into their alliance, that they might afterwards treat them in the most ignominious manner. Habakkuk therefore was a contemporary of Jeremiah. Not satisfied with robbing men and nations, and with oppressing and ill-treating them, the Chaldaean committed wickedness upon the cedars and cypresses also, and the wild animals of Lebanon, cutting down the wood either for military purposes or for state buildings, so that the wild animals were unsparingly exterminated. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, Wo unto him that giveth his neighbor drink -, Woe unto him that giveth his neighbour drink.
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