The Pulpit Commentary — Habakkuk — Section 37

Vers. 9-11.-.A parable of woes: 2. Woe to the covetous I I. THEIR AIM. 1. Personal comfnrt. Suggested by the term "nest," which for the Chaldeau meant Rabylon_ with its palaces, and for the individual signifies his mansion or dwelling-place (Job xx1x. 18). Josephus(' Ant.,' x. 11. 1) states that Nebuchn<lnezzar built for him- Belf a palace" to describe the vast height and imnwnse riches of which would be too much for him (Josephus) to attempt;" and Nebuchadnezzar himself tells us in his i~scription that h_e constructed "a great temple, a house of admiration for men, a. lofty pile, a pa.lace of his royalty for the land of Babylon," "a. large edifice for the residence of his royalty," and that within it were collected as an adornment "trophies abundance royal treasures" (' Records of the Past,' v. 130, etc.). Men who set their hearts o~ riches mostly do so under the impression that these will add to their comfort and increase their happiness-to them comfort and happiness being synonymous with large beautiful, and well-plenished houses (Ps. xlix. 11). 2. Social distinction. Pointed at by the word "high," in which notions of elevation and visibility are involved. For one rich man that covets wealth to augment his bodily comfort or mental gratification ten seek it for the lustre in others' eyes it is supposed to give. The upper classes i~ society a.re the wealthy; the under or lower classes a.re the poor. None notice the wise man who is poor (Eccles. ix. 16); the rich fool stands upon a pedestal and receives the homage of admiring crowds (Prov. xiv. 20). The same delusive standard is employed in estimating the greatness of nations. Wealth is commonly accepted by the world as the true criterion of rank. Rich nations take precedence of poor ones. In God's sight money is the smallest distinction that either country or person can wear. 3. Permanent safety. Stated by the clause," that be may be delivered from the power [or, 'the hand'] of evil." The Babylonian sovereigns as individuals and e.s rulers held the delusion that the best defence against personal or national calamity was accumulated treasure (Prov. x. 15; xviii. 11). Nebuchadnezzar in particular used bis " e,il gain " for the fortification of bis metropolis, building aronnd it "the great walls" which Lis father Nabopolassar had begun but not completed, furnishing these with great gates of ikki and pine woods and coverings of copper, to keep off enemies from the front, and rearing up a tall tower like a mountain, so rendering it, as he supposed, " invincible" (' Record~ of the Past,' v. 126, etc.). In a like spirit men imagine that "money is a defence" (Eccles. vii 12), and that he who has a large balance at bis banker's ne.ed fear no evil But "riches profit not in the day of wrath" (Prov. xi. 4); and just as certs.inly as Nebuchadnezzar's "eagle's nest" was not beyond the reach of the Persian falconer, so neither will the wicked man's silver and gold be able to deliver him when his end is come (Jer. Ji. 13; Ezek. vii. 19; Zepb. i. 18). II. THEIR sm. 1. .Against God. This evident.from the nature of the offence, which God's Law condemns (Exod. xx. 17), as well as from the evils to which it leads-oppres- sion, pride, self-sufficiency, and self-destruction. 2 . .t1gainst others, In carrying out its wicked schemes covetousness usually involves others in ruin. It impelled the Chaldean to cut off many peoples. It drives those whom it inspires to deeds of violence, robbery, oppression, and murder (Prov. i. 19 ; 1 Tim. vi. 10). 3. .t1gainst themselves. The covetous burden their own souls with guilt; and so, while professing to seek their own happiness and sarety, are in reality accelerating their own misery and destruction. ill THEIR FATE. 1. Disappointment. Whereas the covetous man expects to set his house on high, be usually ends by involving it in shame (Prov. xv. 27); instead of promoting its stability, as the result of all hie scheming he commonly accomplishes its overthrow (Prov. xi. 28). 2. Vengeance. Likening the covetous nation or man to a house-builder, the prophet says that" the stone shall cry out of the wall, and the beam out of the timber shall answer it," as it were uniting their voiceH in a solemn cry to Heaven for vengeance on the avaricious despoiler. Almost literally fulfilled in the history of Belshazzar (Dan. vi. 24-28), the words are often verified ill the experiences of communities and individuds who a.re destroyed by that very prosperity iD which they have trusted (Prov. i. 32). LESSON, " Take heed, and beware of covetousness" (Luke xii. 15). Oll, II, 1-20,] THE BOOK OF HABAKKUK. 33