2:5-14 The prophet reads the doom of all proud and oppressive powers that bear hard upon God's people. The lusts of the flesh, the lust of the eye, and the pride of life, are the entangling snares of men; and we find him that led Israel captive, himself led captive by each of these. No more of what we have is to be reckoned ours, than what we come honestly by. Riches are but clay, thick clay; what are gold and silver but white and yellow earth? Those who travel through thick clay, are hindered and dirtied in their journey; so are those who go through the world in the midst of abundance of wealth. And what fools are those that burden themselves with continual care about it; with a great deal of guilt in getting, saving, and spending it, and with a heavy account which they must give another day! They overload themselves with this thick clay, and so sink themselves down into destruction and perdition. See what will be the end hereof; what is gotten by violence from others, others shall take away by violence. Covetousness brings disquiet and uneasiness into a family; he that is greedy of gain troubles his own house; what is worse, it brings the curse of God upon all the affairs of it. There is a lawful gain, which, by the blessing of God, may be a comfort to a house; but what is got by fraud and injustice, will bring poverty and ruin upon a family. Yet that is not the worst; Thou hast sinned against thine own soul, hast endangered it. Those who wrong their neighbours, do much greater wrong to their own souls. If the sinner thinks he has managed his frauds and violence with art and contrivance, the riches and possessions he heaped together will witness against him. There are not greater drudges in the world than those who are slaves to mere wordly pursuits. And what comes of it? They find themselves disappointed of it, and disappointed in it; they will own it is worse than vanity, it is vexation of spirit. By staining and sinking earthly glory, God manifests and magnifies his own glory, and fills the earth with the knowledge of it, as plentifully as waters cover the sea, which are deep, and spread far and wide.

6. Shall not all these—the "nations" and "peoples" (Hab 2:5) "heaped unto him" by the Chaldean.

take up a parable—a derisive song. Habakkuk follows Isaiah (Isa 14:4) and Micah (Mic 2:4) in the phraseology.

against him—when dislodged from his former eminence.

Woe—The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."

how long?—how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [Maurer]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [Menander]. Calvin makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.

ladeth himself with thick clay—namely, gold and silver dug out of the "clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay burden, as he dares not enjoy them, and is always anxious about them. Lee and Fuller translate the Hebrew as a reduplicated single noun, and not two words, "an accumulation of pledges" (De 24:10-13). The Chaldean is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer.