18 What profiteth H3276 the graven image H6459 that the maker H3335 thereof hath graven H6458 it; the molten image, H4541 and a teacher H3384 of lies, H8267 that the maker H3335 of his work H3336 trusteth H982 therein, to make H6213 dumb H483 idols? H457
For the idols H8655 have spoken H1696 vanity, H205 and the diviners H7080 have seen H2372 a lie, H8267 and have told H1696 false H7723 dreams; H2472 they comfort H5162 in vain: H1892 therefore they went H5265 their way as a flock, H6629 they were troubled, H6031 because there was no shepherd. H7462
Ye know G1492 that G3754 ye were G2258 Gentiles, G1484 carried away G520 unto G4314 these dumb G880 idols, G1497 even as G5613 G302 ye were led. G71
Saying H559 to a stock, H6086 Thou art my father; H1 and to a stone, H68 Thou hast brought me forth: H3205 for they have turned H6437 their back H6203 unto me, and not their face: H6440 but in the time H6256 of their trouble H7451 they will say, H559 Arise, H6965 and save H3467 us. But where are thy gods H430 that thou hast made H6213 thee? let them arise, H6965 if they can save H3467 thee in the time H6256 of thy trouble: H7451 for according to the number H4557 of thy cities H5892 are thy gods, H430 O Judah. H3063
They that make H3335 a graven image H6459 are all of them vanity; H8414 and their delectable things H2530 shall not profit; H3276 and they are their own witnesses; H5707 they see H7200 not, nor know; H3045 that they may be ashamed. H954 Who hath formed H3335 a god, H410 or molten H5258 a graven image H6459 that is profitable H3276 for nothing? H1115
They that observe H8104 lying H7723 vanities H1892 forsake H5800 their own mercy. H2617
And G2532 the beast G2342 was taken, G4084 and G2532 with G3326 him G5127 the false prophet G5578 that wrought G4160 miracles G4592 before G1799 him, G846 with G1722 which G3739 he deceived G4105 them that had received G2983 the mark G5480 of the beast, G2342 and G2532 them that worshipped G4352 his G846 image. G1504 These both G1417 were cast G906 alive G2198 into G1519 a lake G3041 of fire G4442 burning G2545 with G1722 brimstone. G2303
And G2532 I beheld G1492 another G243 beast G2342 coming up G305 out of G1537 the earth; G1093 and G2532 he had G2192 two G1417 horns G2768 like G3664 a lamb, G721 and G2532 he spake G2980 as G5613 a dragon. G1404 And G2532 he exerciseth G4160 all G3956 the power G1849 of the first G4413 beast G2342 before G1799 him, G846 and G2532 causeth G4160 the earth G1093 and G2532 them which dwell G2730 therein G1722 G846 to G2443 worship G4352 the first G4413 beast, G2342 whose G3739 G846 deadly G2288 wound G4127 was healed. G2323 And G2532 he doeth G4160 great G3173 wonders, G4592 so G2532 that G2443 he maketh G4160 fire G4442 come down G2597 from G1537 heaven G3772 on G1519 the earth G1093 in the sight G1799 of men, G444 And G2532 deceiveth G4105 them that dwell G2730 on G1909 the earth G1093 by G1223 the means of those miracles G4592 which G3739 he G846 had power G1325 to do G4160 in the sight G1799 of the beast; G2342 saying G3004 to them that dwell G2730 on G1909 the earth, G1093 that they should make G4160 an image G1504 to the beast, G2342 which G3739 had G2192 the wound G4127 by a sword, G3162 and G2532 did live. G2198 And G2532 he G846 had power G1325 to give G1325 life G4151 unto the image G1504 of the beast, G2342 that G2443 the image G1504 of the beast G2342 should G2980 both G2532 speak, G2980 and G2532 cause G4160 that as many as G3745 G302 would G4352 not G3361 worship G4352 the image G1504 of the beast G2342 should be killed. G2443 G615
Now G1161 the Spirit G4151 speaketh G3004 expressly, G4490 that G3754 in G1722 the latter G5306 times G2540 some G5100 shall depart from G868 the faith, G4102 giving heed G4337 to seducing G4108 spirits, G4151 and G2532 doctrines G1319 of devils; G1140 Speaking lies G5573 in G1722 hypocrisy; G5272 having G2743 their G2398 conscience G4893 seared with a hot iron; G2743
Even him, whose G3739 coming G3952 is G2076 after G2596 the working G1753 of Satan G4567 with G1722 all G3956 power G1411 and G2532 signs G4592 and G2532 lying G5579 wonders, G5059 And G2532 with G1722 all G3956 deceivableness G539 of unrighteousness G93 in G1722 them that perish; G622 because G473 G3739 they received G1209 not G3756 the love G26 of the truth, G225 that G1519 they G846 might be saved. G4982 And G2532 for this G5124 cause G1223 God G2316 shall send G3992 them G846 strong G1753 delusion, G4106 that G1519 they G846 should believe G4100 a lie: G5579
And G2532 changed G236 the glory G1391 of the uncorruptible G862 God G2316 into G1722 an image G1504 made like G3667 to corruptible G5349 man, G444 and G2532 to birds, G4071 and G2532 fourfooted beasts, G5074 and G2532 creeping things. G2062 Wherefore G1352 God G2316 also G2532 gave G3860 them G846 up G3860 to G1519 uncleanness G167 through G1722 the lusts G1939 of their own G846 hearts, G2588 to dishonour G818 their own G846 bodies G4983 between G1722 themselves: G1438 Who G3748 changed G3337 the truth G225 of God G2316 into G1722 a lie, G5579 and G2532 worshipped G4573 and G2532 served G3000 the creature G2937 more than G3844 the Creator, G2936 who G3739 is G2076 blessed G2128 for G1519 ever. G165 Amen. G281
Their idols H6091 are silver H3701 and gold, H2091 the work H4639 of men's H120 hands. H3027 They have mouths, H6310 but they speak H1696 not: eyes H5869 have they, but they see H7200 not: They have ears, H241 but they hear H8085 not: noses H639 have they, but they smell H7306 not: They have hands, H3027 but they handle H4184 not: feet H7272 have they, but they walk H1980 not: neither speak H1897 they through their throat. H1627 They that make H6213 them are like unto them; so is every one that trusteth H982 in them.
Declare H5046 ye among the nations, H1471 and publish, H8085 and set up H5375 a standard; H5251 publish, H8085 and conceal H3582 not: say, H559 Babylon H894 is taken, H3920 Bel H1078 is confounded, H3001 Merodach H4781 is broken in pieces; H2865 her idols H6091 are confounded, H3001 her images H1544 are broken in pieces. H2865
Every man H120 is brutish H1197 in his knowledge: H1847 every founder H6884 is confounded H3001 by the graven image: H6459 for his molten image H5262 is falsehood, H8267 and there is no breath H7307 in them. They are vanity, H1892 and the work H4639 of errors: H8595 in the time H6256 of their visitation H6486 they shall perish. H6
For the customs H2708 of the people H5971 are vain: H1892 for one cutteth H3772 a tree H6086 out of the forest, H3293 the work H4639 of the hands H3027 of the workman, H2796 with the axe. H4621 They deck H3302 it with silver H3701 and with gold; H2091 they fasten H2388 it with nails H4548 and with hammers, H4717 that it move H6328 not. They are upright H4749 as the palm tree, H8560 but speak H1696 not: they must needs H5375 be borne, H5375 because they cannot go. H6805 Be not afraid H3372 of them; for they cannot do evil, H7489 neither also is it in them to do good. H3190
They lavish H2107 gold H2091 out of the bag, H3599 and weigh H8254 silver H3701 in the balance, H7070 and hire H7936 a goldsmith; H6884 and he maketh H6213 it a god: H410 they fall down, H5456 yea, they worship. H7812 They bear H5375 him upon the shoulder, H3802 they carry H5445 him, and set him in his place, H3240 and he standeth; H5975 from his place H4725 shall he not remove: H4185 yea, one shall cry H6817 unto him, yet can he not answer, H6030 nor save H3467 him out of his trouble. H6869 Remember H2142 this, and shew yourselves men: H377 bring it again H7725 to mind, H3820 O ye transgressors. H6586
Bel H1078 boweth down, H3766 Nebo H5015 stoopeth, H7164 their idols H6091 were upon the beasts, H2416 and upon the cattle: H929 your carriages H5385 were heavy loaden; H6006 they are a burden H4853 to the weary H5889 beast. They stoop, H7164 they bow down H3766 together; H3162 they could H3201 not deliver H4422 the burden, H4853 but themselves H5315 are gone H1980 into captivity. H7628
He heweth him down H3772 cedars, H730 and taketh H3947 the cypress H8645 and the oak, H437 which he strengtheneth H553 for himself among the trees H6086 of the forest: H3293 he planteth H5193 an ash, H766 and the rain H1653 doth nourish H1431 it. Then shall it be for a man H120 to burn: H1197 for he will take H3947 thereof, and warm H2552 himself; yea, he kindleth H5400 it, and baketh H644 bread; H3899 yea, he maketh H6466 a god, H410 and worshippeth H7812 it; he maketh H6213 it a graven image, H6459 and falleth down H5456 thereto. He burneth H8313 part H2677 thereof in H1119 the fire; H784 with part H2677 thereof he eateth H398 flesh; H1320 he roasteth H6740 roast, H6748 and is satisfied: H7646 yea, he warmeth H2552 himself, and saith, H559 Aha, H1889 I am warm, H2552 I have seen H7200 the fire: H217 And the residue H7611 thereof he maketh H6213 a god, H410 even his graven image: H6459 he falleth down H5456 unto it, and worshippeth H7812 it, and prayeth H6419 unto it, and saith, H559 Deliver H5337 me; for thou art my god. H410 They have not known H3045 nor understood: H995 for he hath shut H2902 their eyes, H5869 that they cannot see; H7200 and their hearts, H3826 that they cannot understand. H7919 And none considereth H7725 in his heart, H3820 neither is there knowledge H1847 nor understanding H8394 to say, H559 I have burned H8313 part H2677 of it in H1119 the fire; H784 yea, also I have baked H644 bread H3899 upon the coals H1513 thereof; I have roasted H6740 flesh, H1320 and eaten H398 it: and shall I make H6213 the residue H3499 thereof an abomination? H8441 shall I fall down H5456 to the stock H944 of a tree? H6086 He feedeth H7462 on ashes: H665 a deceived H2048 heart H3820 hath turned him aside, H5186 that he cannot deliver H5337 his soul, H5315 nor say, H559 Is there not a lie H8267 in my right hand? H3225
And it came to pass, as he was worshipping H7812 in the house H1004 of Nisroch H5268 his god, H430 that Adrammelech H152 and Sharezer H8272 his sons H1121 smote H5221 him with the sword; H2719 and they escaped H4422 into the land H776 of Armenia: H780 and Esarhaddon H634 his son H1121 reigned H4427 in his stead.
The idols H6091 of the heathen H1471 are silver H3701 and gold, H2091 the work H4639 of men's H120 hands. H3027 They have mouths, H6310 but they speak H1696 not; eyes H5869 have they, but they see H7200 not; They have ears, H241 but they hear H238 not; neither is there H3426 any breath H7307 in their mouths. H6310 They that make H6213 them are like unto them: so is every one that trusteth H982 in them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Habakkuk 2
Commentary on Habakkuk 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Hab 2:1-20. The Prophet, Waiting Earnestly for an Answer to His Complaints (First Chapter), Receives a Revelation, Which Is to Be Fulfilled, Not Immediately, Yet in Due Time, and Is Therefore to Be Waited for in Faith: The Chaldeans Shall Be Punished for Their Cruel Rapacity, nor Can Their False GodS Avert the Judgment of Jehovah, the Only True God.
1. stand upon … watch—that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (Isa 21:8, 11; Jer 6:17; Eze 3:17; 33:2, 3; compare Ps 5:3; 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand upon … watch … set me upon … tower … watch to see" implies persevering fixity of attention.
what he will say unto me—in answer to my complaints (Hab 1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences.
what I shall answer when I am reproved—what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. Maurer translates, "What I am to answer in respect to my complaint against Jehovah" (Hab 1:12-17).
2. Write the vision—which I am about to reveal to thee.
make it plain—(De 27:8). In large legible characters.
upon tables—boxwood tables covered with wax, on which national affairs were engraved with an iron pen, and then hung up in public, at the prophets' own houses, or at the temple, that those who passed might read them. Compare Lu 1:63, "writing table," that is, tablet.
that he may run that readeth it—commonly explained, "so intelligible as to be easily read by any one running past"; but then it would be, "that he that runneth may read it." The true sense is, "so legible that whoever readeth it, may run to tell all whom he can the good news of the foe's coming doom, and Judah's deliverance." Compare Da 12:4, "many shall run to and fro," namely, with the explanation of the prophecy, then unsealed; also, Re 22:17, "let him that heareth (the good news) say (to every one within his reach), Come." "Run" is equivalent to announce the divine revelation (Jer 23:21); as everyone who becomes informed of a divine message is bound to run, that is, use all despatch to make it known to others [Henderson]. Grotius, Ludovicus De Dieu, and Maurer interpret it: "Run" is not literal running, but "that he who reads it may run through it," that is, read it at once without difficulty.
3. for—assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed time—(Da 10:14; 11:27, 35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (La 3:26).
at the end it shall speak—Maurer translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pr 12:17. Literally, "breathe out words," "break forth as a blast."
though it tarry, wait for it—(Ge 49:18).
4. his soul which is lifted up—the Chaldean's [Maurer]. The unbelieving Jew's [Henderson].
is not upright in him—that is, is not accounted upright in God's sight; in antithesis to "shall live." So Heb 10:38, which with inspired authority applies the general sense to the particular case which Paul had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him."
the just shall live by his faith—the Jewish nation, as opposed to the unbelieving Chaldean (compare Hab 2:5, &c.; Hab 1:6, &c.; Hab 1:13) [Maurer]. Henderson's view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Ro 1:17; Ga 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving "draws back," as Heb 10:38 expresses it. The sense, in Maurer's view, which accords better with the context (Hab 2:5, &c.). is: the Chaldean, though for a time seeming to prosper, yet being lifted up with haughty unbelief (Hab 1:11, 16), is not upright; that is, has no right stability of soul resting on God, to ensure permanence of prosperity; hence, though for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is the work of God, and in this sense "draws back" (Heb 10:38), becoming thereby a type of all backsliders who thereby incur God's displeasure; as the believing Jew is of all who wait for God's promises with patient faith, and so "live" (stand accepted) before God. The Hebrew accents induce Bengel to translate, "he who is just by his faith shall live." Other manuscripts read the accents as English Version, which agrees better with Hebrew syntax.
5. Yea also, because—additional reason why the Jews may look for God punishing their Chaldean foe, namely, because … he is
a proud man—rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine (a besetting sin of Babylon, compare Da 5:1-31, and Curtius [5.1]), being a proud man." Love of wine often begets a proud contempt of divine things, as in Belshazzar's case, which was the immediate cause of the fall of Babylon (Da 5:2-4, 30; compare Pr 20:1; 30:9; 31:5).
enlargeth his desire as hell—the grave, or the unseen world, which is "never full" (Pr 27:20; 30:16; Isa 5:14). The Chaldeans under Nebuchadnezzar were filled with an insatiable desire of conquest. Another reason for their punishment.
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.
7. suddenly—the answer to the question, "How long?" (Hab 2:6).
bite—often used of usury; so favoring Lee's rendering (Hab 2:6). As the Chaldean, like a usurer, oppressed others, so other nations shall, like usurers, take pledges of, that is, spoil, him.
8. the remnant of the people—Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.
the violence of the land … city—that is, on account of thy violent oppression of the lands and cities of the earth [Grotius] (compare Hab 2:5, 6, 12). The same phrase occurs in Hab 2:17, where the "land" and "city" are Judea and Jerusalem.
9. coveteth an evil covetousness—that is, a covetousness so surpassingly evil as to be fatal to himself.
to his house—greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same "evil covetousness" that was the cause of Jehoiakim's being given up to the Chaldean oppressor (Jer 22:13) shall be the cause of the Chaldean's own destruction.
set his nest on high—(Nu 24:21; Jer 49:16; Ob 4). The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to "be delivered from the power of evil" (Ge 11:4).
10. Thou hast consulted shame … by cutting off many—Maurer, more literally, "Thou hast consulted shame … to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house.
sinned against thy soul—that is, against thyself; thou art the guilty cause of thine own ruin (Pr 8:36; 20:2). They who wrong their neighbors, do much greater wrong to their own souls.
11. stone … cry out—personification. The very stones of thy palace built by rapine shall testify against thee (Lu 19:40).
the beam out of the timber—the crossbeam or main rafter connecting the timbers in the walls.
shall answer it—namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.
12. buildeth a town with blood—namely, Babylon rebuilt and enlarged by blood-bought spoils (compare Da 4:30).
13. is it not of the Lord of hosts—Jehovah, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [Calvin].
people … labour in the … fire … weary themselves for … vanity—The Chaldeans labor at what is to be food for the fire, namely, their city and fortresses which shall be burnt. Jer 51:58 adopts the same phraseology to express the vanity of the Chaldean's labor on Babylon, as doomed to the flames.
14. Adapted from Isa 11:9. Here the sense is, "The Jews shall be restored and the temple rebuilt, so that God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction of all their foes.
waters cover the sea—namely, the bottom of the sea; the sea-bed.
15. giveth … neighbour drink … puttest … bottle to him—literally, "skin," as the Easterns use "bottles" of skin for wine. Maurer, from a different Hebrew root, translates, "that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to be "drunken" thyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of intoxication), allured neighboring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (compare Isa 51:17; Ob 16). An appropriate image of Babylon, which at last fell during a drunken revel (Da 5:1-31).
that thou mayest look on their nakedness!—with light, like Ham of old (Ge 9:22).
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.
17. the violence of Lebanon—thy "violence" against "Lebanon," that is, Jerusalem (Isa 37:24; Jer 22:23; Eze 17:3, 12; for Lebanon's cedars were used in building the temple and houses of Jerusalem; and its beauty made it a fit type of the metropolis), shall fall on thine own head.
cover—that is, completely overwhelm.
the spoil of beasts, which made them afraid—Maurer explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make THEE afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself—revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty.
because of men's blood—shed by thee; repeated from Hab 2:8. But here the "land" and "city" are used of Judea and Jerusalem: not of the earth and cities generally, as in Hab 2:8.
the violence of the land, &c.—that is, inflicted on the land by thee.
18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (Hab 2:19), which, as the former four, begins with "Woe."
teacher of lies—its priests and prophets uttering lying oracles, as if from it.
make dumb idols—Though men can "make" idols, they cannot make them speak.
19. Awake—Arise to my help.
it shall teach!—rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [Maurer]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [Calvin]. Compare "they are their own witnesses" (Isa 44:9).
Behold—The Hebrew is nominative, "There it is" [Henderson].
it is laid over with gold … no breath … in the midst—Outside it has some splendor, within none.
20. But the Lord—Jehovah; in striking contrast with the idols.
in his holy temple—"His place" (Isa 26:21); heaven (Ps 11:4; Jon 2:7; Mic 1:2). The temple at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns in heaven and fills heaven, and thence succors His people.
keep silence—in token of reverent submission and subjection to His judgments (Job 40:4; Ps 76:8; Zep 1:7; Zec 2:13).