Habakkuk 2:16
You are filled with shame for glory: drink you also, and let your foreskin be uncovered: the cup of the LORD's right hand shall be turned to you, and shameful spewing shall be on your glory.
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EXPOSITORY (ENGLISH BIBLE)
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. To give one drink who is in want, who is thirsty and poor, or a weary traveller, or ready to perish, is charity; but to give a neighbour drink, that he may expose himself, may disclose secret concerns, or be drawn into a bad bargain, or for any such purpose, this is wickedness. To be guilty of this sin, to take pleasure in it, is to do what we can towards the murder both of soul and body. There is woe to him, and punishment answering to the sin. The folly of worshipping idols is exposed. The Lord is in his holy temple in heaven, where we have access to him in the way he has appointed. May we welcome his salvation, and worship him in his earthly temples, through Christ Jesus, and by the influence of the Holy Spirit.Thou art filled with shame for glory - Oppressors think to make themselves great by bringing others down, to fill themselves with riches, by spoiling others. They loved shame Hosea 4:8, because they loved that, which brought shame; they were filled with shame, in that they sated themselves with shamefulness, which was their shame within, before, in the just judgment of God, shame came on them from without Philippians 3:19. "Their glory was in their shame." They shall be filled, yea, he says, they are already filled; they would satisfy, gorge themselves, with all their hearts' desires; they are "filled to the full," but with shame instead of glory which they sought, or which they already had. "From" and "for" a state of "glory," they were filled with contempt.

Drink thou also, and let thy foreskin be uncovered - thy shame like those whom thou puttest to shame, only the greater in being uncircumcised. "The cup of the Lord's Right Hand shall be turned (round) unto thee (or against thee)." It had gone round the circuit of the nations whom God had employed him to chasten, and now, the circle completed, it should be brought round to himself, "With what measure ye mete, it shall be measured unto you again" Matthew 7:2. So Jeremiah says, Jeremiah 25:26, "And the king of Shesbach shall drink after them;" and of Edom, Lamentations 4:21, "To thee also shall the cup be brought round." Thou, a man, madest man to drink of the cup of thine anger: the cup shall be brought round to thee, but not by man; to thee it shall be given by "the Right Hand of the Lord," which thou canst not escape; it shall be "the cup of the wine of the fierceness of the wrath of Almighty God" Revelation 16:19; as Asaph had said, Psalm 76:8, "There is a cup in the Lord's hand; it is full of mixture, and He poureth out therefrom; but the dregs thereof all the ungodly of the earth shall suck them out, shall drink them."

And shameful spewing shall be on thy glory - Jerome: "With the shame of thy spewing shalt thou bring up all thou hast swallowed down, and from the height of glory shalt thou be brought to the utmost ills." The shame of the ungodly cometh forth from himself; the shame he put others to is doubled upon himself; and the very means which he had used to fill himself with glory and greatness, cover the glory which by nature he had, with the deeper disgrace, so that he should be a loathsome and revolting sight to all. Man veils foul deeds under fair words; God, in His word, unveils the foulness.

16. art filled—now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame."

shame for glory—instead of thy former glory (Ho 4:7).

drink thou also—The cup of sorrow is now in thy turn to pass to thee (Jer 25:15-17; La 4:21).

thy foreskin—expressing in Hebrew feeling the most utter contempt. So of Goliath (1Sa 17:36). It is not merely thy "nakedness," as in Hab 2:15, that shall be "uncovered," but the foreskin, the badge of thy being an uncircumcised alien from God. The same shall be done to thee, as thou didst to others, and worse.

cup … shall be turned unto thee—literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [Grotius].

shameful spewing—that is, vomiting; namely, that of the king of Babylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (Jer 25:27). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in the face of the Babylonian king.

Thou, O king of Babylon,

art filled, shortly shalt be, and it is as sure as if already done, with shame for glory; as much filled with shame by the contempt they shall cast upon thee whom thou didst once vilify and contemn; thy shame shall be greater than ever was thy glory, as the Hebrew seems to import.

Drink thou also: 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 God’s wrath, which will fill thee with astonishment and calamities.

Let thy foreskin be uncovered; let thy shame be laid open before all; this retaliation is just and necessary.

The cup; a Scripture phrase, expressing the just judgments and corrections of sinners.

Of the Lord’s right hand; it is said to be in his right hand here, and in his hand, Psalm 75:8.

Shall be turned unto thee: 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.

Shameful spewing shall be upon thy glory; then shalt thou be as much loathed as a shameful drunkard is in his vomit. 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.

Thou art filled with shame {n} for glory: drink thou also, and let thy shame come upon thee: the cup of the LORD'S right hand shall be turned to thee, and utter shame shall be on thy glory.

(n) Whereas you thought to have the glory of these your doings, they will turn to your shame: for you will drink of the same cup with others in your turn.

EXEGETICAL (ORIGINAL LANGUAGES)
16. filled with shame for glory] with shame and not with glory, the construction as Hosea 6:6, “mercy and not sacrifices,” cf. Psalm 52:3. The term “art filled” or sated must have the meaning: “thou hast feasted thyself on shame,” i.e. on the shame of his victims, or more generally, on that which is shameful, rather than on what is decorous and honourable. Such a sense seems nowhere else expressed by the verb to be sated. The text may be uncertain.

cup … turned unto thee] Lamentations 4:21; Jeremiah 25:15; Jeremiah 51:7; Isaiah 51:17.

shameful spuing] Or, as R.V., foul shame. The word, like “thick clay” (Habakkuk 2:6), has been taken as two words: spuing of shame, with the sense of A.V. It is no doubt an intensive form of the word shame.Verse 16. - Just retribution falls on Babylon. Thou art filled with shame for glory. Thou art satiated, indeed, but With shame, not with glory. Thou hast revelled in thy shameless conduct to the defencelses, but this redounds to thy dishonour, and will only add to the disgrace of thy fall The Septuagint joins this clause with part of the following: "Drink thou also fulness of shame for glory." Drink thou also the cup of wrath and retribution. Let thy foreskin be uncovered. Be thou in turn treated with the same ignominy with which thou hast treated others, the figure in ver. 15 being here repeated (comp. Lamentations 4:21). It is otherwise translated, "Be thou," or "show thyself, uncircumcised." This, in a Jew's eyes, would be the very climax of degradation. The Vulgate has consopire, from a slightly different reading. The LXX., Καρδία σαλεύθητι καὶ σείσθητι "Be tossed, O my heart, and shaken." The present text is much more appropriate, though the Syriac and Arabic follow the Greek here. The cup of the Lord's right hand. Retributive vengeance is often thus figured (comp. Psalm 60:3; Psalm 75:8; Isaiah 51:17, 22; Jeremiah 25:15, etc.). Shall be turned unto thee. God himself shall bring round the cup of suffering and vengeance to thee in thy turn, and thou shalt be made to drink it to the dregs, so that shameful spewing (foul shame) shall be on thy glory. The ἅπαξ λεγόμενον kikalon is regarded as an intensive signifying "the utmost ignominy" (ἀτιμία, Septuagint), or as two words, or a compound word, meaning vomitus ignominiae (Vulgate). It was probably used by the prophet to suggest both ideas. In the second strophe, Micah turns from the godless princes and judges to the prophets who lead the people astray, with whom he contrasts the true prophets and their ways. Micah 3:5. Thus saith Jehovah concerning the prophets who lead my people astray, who bite with their teeth, and preach peace; and whoever should put nothing into their mouths, against him they sanctify war. Micah 3:6. Therefore night to you because of the visions, and darkness to you because of the soothsaying! and the sun will set over the prophets, and the day blacken itself over them. Micah 3:7. And the seers will be ashamed, and the soothsayers blush, and all cover their beard, because (there is) no answer of God. Micah 3:8. But I, I am filled with power, with the Spirit of Jehovah, and with judgment and strength, to show to Jacob his transgression, and to Israel his sin." As the first strophe attaches itself to Micah 2:1-2, so does the second to Micah 2:6 and Micah 2:11, carrying out still further what is there affirmed concerning the false prophets. Micah describes them as people who predict peace and prosperity for a morsel of bread, and thereby lead the people astray, setting before them prosperity and salvation, instead of preaching repentance to them, by charging them with their sins. Thus they became accomplices of the wicked rulers, with whom they are therefore classed in Micah 3:11, together with the wicked priests. המּתעים, leading astray (cf. Isaiah 3:12; Isaiah 9:15) my people, namely, by failing to charge them with their sins, and preach repentance, as the true prophets do, and predicting prosperity for bread and payment. The words, "who bite with their teeth," are to be connected closely with the next clause, "and they preach peace," in the sense of "who preach peace if they can bite with their teeth," i.e., if they receive something to bite (or eat). This explanation, which has already been expressed by the Chaldee, is necessarily required by the antithesis, "but whoever puts nothing into their mouth," i.e., gives them nothing to eat, notwithstanding the fact that in other passages nâshakh only signifies to bite, in the sense of to wound, and is the word generally applied to the bite of a snake (Amos 5:19; Genesis 49:17; Numbers 21:6, Numbers 21:8). If, however, we understand the biting with the teeth as a figurative representation of the words of the prophets who always preach prosperity, and of the injury they do to the real welfare of the people (Ros., Casp., and others), the obvious antithesis of the two double clauses of Micah 3:5 is totally destroyed. The harsh expression, to "bite with the teeth," in the sense of "to eat," is perfectly in harmony with the harsh words of Micah 3:2 and Micah 3:3. Qiddēsh milchâmâh, to sanctify war, i.e., to preach a holy war (cf. Joel 3:9), or, in reality, to proclaim the vengeance of God. For this shall night and darkness burst upon them. Night and darkness denote primarily the calamity which would come upon the false prophets (unto you) in connection with the judgment (Micah 2:4). The sun which sets to them is the sun of salvation or prosperity (Amos 8:9; Jeremiah 15:9); and the day which becomes black over them is the day of judgment, which is darkness, and not light (Amos 5:18). This calamity is heightened by the fact that they will then stand ashamed, because their own former prophecies are thereby proved to be lies, and fresh, true prophecies fail them, because God gives no answer. "Convicted by the result, they are thus utterly put to shame, because God does not help them out of their trouble by any word of revelation" (Hitzig). Bōsh, to be ashamed, when connected with châphēr (cf. Jeremiah 15:9; Psalm 35:26., etc.), signifies to become pale with shame; châphēr, to blush, with min causae, to denote the thing of which a man is ashamed. Qōsemı̄m (diviners) alternates with chōzı̄m (seers), because these false prophets had no visions of God, but only divinations out of their own hearts. ‛Atâh sâphâm: to cover the beard, i.e., to cover the face up to the nose, is a sign of mourning (Leviticus 13:45), here of trouble and shame (cf. Ezekiel 24:17), and is really equivalent to covering the head (Jeremiah 14:4; Esther 6:12). Ma‛ănēh, the construct state of the substantive, but in the sense of the participle; some codd. have indeed מענה. In Micah 3:8 Micah contrasts himself and his own doings with these false prophets, as being filled with power by the Spirit of Jehovah (i.e., through His assistance) and with judgment. Mishpât, governed by מלא, is the divine justice which the prophet has to proclaim, and gebhūrâh strength, manliness, to hold up before the people their sins and the justice of God. In this divine strength he can and must declare their unrighteousness to all ranks of the people, and predict the punishment of God (Micah 3:9-12).
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