Habakkuk 2:16Meaning & Commentary from the Church Fathers

Repeatedly, Nebuchadnezzar is reproached for neglecting his own humanity, as he forced another to drink bile and bitterness; this figure could signify the king of Judah or humanity as a whole. He intoxicated them with iniquity to expose the nakedness of Zedekiah and all the captives. Symmachus and the Fifth Edition suggest that the intent was “to see their ingloriousness.” The imagery presents a man dishonored and drunken with his own disgrace, illustrating how Nebuchadnezzar filled those around him with the cup of his fury, ultimately seeing them stripped of their dignity, with even the once-majestic reduced to ultimate bondage. This transformation is encapsulated in the phrase "He is filled with glory instead of glory," which signifies a friend, neighbor, or ally who partakes of Nebuchadnezzar’s cup. Thus, since you have caused many to become intoxicated, now drink of the cup of the Lord's wrath and fall into a deep slumber. You shall be shrouded in the Lord's chastisements and the disgrace of your own excess shall lead you to discard all that you have consumed. From your former heights of honor, you will plummet into profound despair, as “For the iniquity of Lebanon shall cover thee,” meaning your pride, the destruction of the temple, and the plundering of the sanctuary will ultimately lead to your own ruin. The prophet’s reference to Lebanon symbolizes both the sacrifices and sacred offerings, as well as the multitude of nations subdued in Jerusalem, likening them to animals, expressed in the phrase, “And the slaying of the animals shall oppress thee.” You will bear these consequences because you have devastated Judah, ravaged the promised land, and brought ruin upon Jerusalem and its inhabitants. While in Lydda, I encountered a wise Hebrew referred to as ‘an expert in the traditions’ (δευτερώτης), who recounted a fanciful tale: “Zedekiah, blinded by Nebuchadnezzar at Riblah, was brought to Babylon where Nebuchadnezzar, at his feasts, commanded that Zedekiah be given a drink that would weaken the drinker's stomach. He was then forcibly presented to the guests, and unable to restrain his suffering, he became defiled, which the Scripture suggests: ‘Woe to him who gives drink to his friend, adding his gall and intoxicating him, so he sees his nakedness and dishonor instead of glory.’ This led to the indignity of a once-mighty king. In response, God threatens that he himself will partake of such drink and endure Zedekiah's fate.”

The absurdity of this scenario is evident. If we interpret the phrases “Thou shalt drink also and be thrown into a heavy sleep, and the cup of the Lord's right hand shall surround thee, and the vomit of ignominy over thy glory” to signify calamities instead of literal drink, then the cup given to Zedekiah must also be understood as a metaphor for suffering. Alternatively, if there indeed was a real drink prepared, then Nebuchadnezzar's cup must symbolize a cleansing drink, implying that God, rather than enacting vengeance, would cause Nebuchadnezzar to be impure with his own failings. This idea contradicts the Hebrew tradition.

Now let us explore the spiritual significance of this passage: Woe unto you, O devil, or antichrist, or heretical doctrine, for you intoxicate the deceived nations with your erroneous teachings and muddied beverages, undermining their faith and providing them a drink from the streams of Kedron and the waters of Egypt, of which Jeremiah inquires, “What is it to thee and the ways of Egypt to drink of the water of Geon?” In Hebrew, this is characterized as turbid or muddy; although the rivers of Egypt once flowed from Paradise, they have lost their purity due to the trampling of their waters by Pharaohs, becoming tainted by mud. Hence, the holy man remarks, “Our souls have passed over the turbulent stream.” When contrasting the stream from which Elijah drank and the one from which the Lord partook on His journey, we must recognize that all who have traversed Egypt and this worldly path must inevitably drink from the cup of trials faced in Egypt and the wilderness. This is affirmed when the Lord, who assumed flesh, prayed, “Father, if it be possible, let this cup pass from me.” Yet, knowing that He could purify the waters only by partaking of them, He ultimately submits, stating, “Not as I will, but as Thou wilt.” This emphasizes how the devil corrupts, deceiving the rational creatures with his perverse doctrines, leading them to examine their own hideaways. True doctrines of the Church bask in the light of day, while those who become intoxicated dwell in darkness, misled by those who guide them away from the Lord's true dwelling into shadows. They have turned my Father's house, intended for prayer, into a den of thieves, as they entice others with hidden knowledge and mysteries reserved for their own perverse beliefs. Isaiah prophesies, “All the works of their hands they will hide, bringing down into caves and clefts of the rocks.” Therefore, we should avoid the dark crevices of heretics and not shelter ourselves in the foulness of their teachings. Rather, we should seek the high cave of Mount Sinai, the place where Elijah encountered the Lord or where Moses beheld His divine glory, as Isaiah proclaimed that here shall He dwell in exaltation. Meanwhile, one who, without engaging in heretical doctrine, practices within the Church purely for profit, selling doves in the temple, turns the house of prayer into a marketplace of commerce.

Subsequently, the call rings out: “Drink thou also of the satiety of dishonor and be moved,” addressing the devil, heretical doctrine, or false teacher, who deems themselves precious, causing all nations to partake of their snares, rather than filling themselves with honor, allowing them to be seen as mere vessels, the handiwork of the potter. Instead, partake of the Lord's cup filled with a mixture of pure wine, acknowledging that your former notions of stability are misguided, as the cup of the Lord's right hand will encircle you. Because you have made others drink the muddled waters, shame shall be heaped upon you and your former glory will be stripped away. You shall suffer for the sin of Lebanon, as noted in the Psalm, “And his prayer shall be for sin.” In Greek, ‘Lebanon’ conveys the meaning of frankincense, which signifies spiritual offerings and divine worship; thus, the corrupted prayers of heretics, bereft of Gospel simplicity, will turn to sin and mar their religious devotion. Following this, “The affliction of the beasts shall terrify you because of the blood of men and the wickedness of the earth, of the city, and all its inhabitants.” This indicates that when you witness those you have ensnared suffering for their transgressions, you will be stricken with fear and weakened in spirit. To clarify my mention of Lebanon and beasts, I refer not only to wild creatures but to humanity; you will endure these consequences for having shed innocent blood, preying upon many before God. Your wickedness has laid waste to the land of the living and the meek, spreading ruin even within the realm of the Lord's Church, drawing many into your iniquity. This pertains especially to heretics. Should we extend this to relate to the Antichrist or the devil acting through him, we observe that he too, with his deceptive cup, will seek to undermine Christ's doctrine, intoxicating many into entering his darkened caves. However, when the end approaches, he will find himself filled with dishonor rather than the glory he once possessed, as he will drink the cup of judgment and tremble, yet this trembling will stem from fear rather than weakness, borne of a delayed repentance. The cup of the Lord, who is both Lord and Savior, will envelop him, annihilating him with the breath of His mouth and the splendour of His coming. All his disgrace—the fruit of his thoughts, deeds, and words—will overshadow any former glory he held. For he has uttered blasphemies against God, and the wickedness he hath committed will bring upon him deep shame, as he will find himself unable to lift his head, instead cast down in humiliation. He has caused many to perish and, through his evil, has devastated the Church of Christ and those who dwell within it.

Thus, we must recognize that the phrases: “Woe to him who gives to his neighbor to drink with tumultuous indignation,” along with the previous declarations regarding the covetous and the city built upon bloodshed, can be interpreted in both a historical and allegorical sense, applying to Nebuchadnezzar, the devil, the Antichrist, and all heretical influences.

If only the actions carried out by words were scrutinized, the underlying motives behind our silence would be overlooked. The severity of offense lies not only in the pain it inflicts but also in the intent of the instigator. Therefore, in the just assessment of divine judgment, consideration will extend beyond how an altercation began to who is responsible for its ignition, taking into account the predisposition to sin rather than solely the method of its execution.

What matters whether a person strikes down his brother with a weapon or cunningly orchestrates his demise when the outcome remains the same? Similarly, one is as culpable who neglects to help a blind man, failing to prevent his fall into the abyss, as one who actively pushes him. Likewise, the guilt extends to those who lay traps for others, as well as to those who set the stage yet do nothing to dismantle it when given the chance. Thus, silence brings no advantage if it is merely a cover for slanderous actions, inflaming the very individual we should seek to restore while we revel in their misfortune, believing this does not add to our own guilt. Such a silence proves detrimental to both parties, amplifying distress in the heart of another while preventing inner peace within ourselves. The words of the prophet bluntly address this issue: ‘Woe to thee, that thou givest thy neighbour drink with a mixture of thy wickedness, and makest him drunk, that thou mayest see his shame! You have satiated yourself with shame instead of glory!’