Verse 16. - As ye have drunk. There are two interpretations of this passage. By the first, the people addressed are considered to be the Jews, and the word "drunk" is taken metaphorically in both clauses (see note on Nahum 3:11). The meaning is then this - As ye Jews, who are upon my holy mountain, the people of election, have not escaped from suffering the wrath of God, so all the nations shell feel the same, and that to a much more terrible extent. Confirmatory of this explanation is the language of Jeremiah, who (Jeremiah 25:15-29) bids all the nations to drink the cup of God's wrath, beginning at Jerusalem and passing on to Edom, and then says, in answer to any who refuse the offered draught, "Lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished?" The same notion is found also in Jeremiah 49:12 and Lamentations 4:21, etc. But there are objections to this view of the passage. The previous verse enunciated the doctrine of retribution; this verse confirms the former with the words, "for as ye," etc. It would be no proof of the lex talionis on the Edomites to cite what had happened to the Jews. What is wanted is an assertion that what they had done should be repaid to them in like coin, Besides, the prophecy is nominally addressed to the Edomites, not to the Jews, and it would he most harsh to change the subject suddenly here. "Upon my mountain" cannot be equivalent to "ye who are upon my mountain;" nor is such an expression ever used to signify "Judaeans." It is best, therefore, to take the clause as referring to the Edomites and their comrades, who, after their victory, indulged in unseemly revelry, and profaned the mountain hallowed by God's presence in the temple with their idolatrous festival The "drinking" in this first clause is literal; in the following clause it is figurative. Septuaguint, ἔπιες, "thou didst drink," which makes the connection of the subject here with that in ver. 15 more evident, and it has probably been altered by the translators for that purpose. So shall all the heathen drink continually. The prophet plays on the word "drink." The nations shall drink, not wine, but the wrath of God (Psalm 75:8; Jeremiah 25:15). The nations are spoken of here because Edom is taken as a type of all nations hostile to God, and the retribution that falls on him is extended to all who assume his attitude towards God's people (Keil). Continually; Vulgate, jugiter, perpetually, in uninterrupted succession. The LXX. has οϊνον, by a mistaken reading. They shall swallow down; drink a full draught; Septuagint, καταβήσονται, they shall go down." They shall be as though they had not been. They shall drain the wrath of God till they utterly perish, till, as nations, they exist no more (comp. Ezekiel 26:21; Ezekiel 27:36). Septuagint, καθὼς οὐχ ὑπάρχοντες, as if not, being" (comp. Ecclus. 38:11 Ecclus. 44:9). (For the accomplishment of this prophecy against Edom, see Introduction, § L)

1:1-16 This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.For as ye have drunk upon my holy mountain, so shall all the Heathen drink continually,.... Which is either spoken to the Edomites; and the sense be, according to the Targum,

"as ye have rejoiced at the blow (given unto or at the subversion and destruction) of the mountain of my holiness, all people shall drink the cup of their vengeance;''

or punishment; and to the same sense Jarchi and Japhet interpret it; and so Kimchi,

"as ye have made a feast, rejoicing at the destruction of my holy mountain, so thou and all nations shall drink of the cup of trembling;''

but Aben Ezra thinks the words are spoken to the Israelites,

"as ye have drank the cup, so shall all nations;''

the cup of vengeance began with them, and so went round the nations, according to the prophecy in Jeremiah 25:17, &c. for, if judgment begins at the house and people of God, it may be expected it will reach to others; wherefore Edom had no reason to rejoice at the destruction of the Jews, since they might be assured by that the same would be their case before long; and with this difference, that whereas the Jews only drank this cup for a while, during the seventy years' captivity, these nations, and the Edomites among the rest, should be "continually" drinking it:

yea, they shall drink, and they shall swallow down; not only drink of the cup, but drink it up; not only take it into their mouths, but swallow it down their throats; not only sip at it, but "sup it up" (a), as it may be rendered. The phrase denotes the fulness of their punishment, and their utter and entire ruin and destruction, which the next clause confirms:

and they shall be as though they had not been; as now are the Philistines, Moabites, Ammonites, and so the Edomites; their names are not heard of in the world, only as they are read in the Bible; and thus it shall be with mystical Babylon or Edom, it shall be thrown down, and found no more, Revelation 18:21.

(a) "absorbebunt", V. L. Junius & Tremellius, Piscator; "deglutient", Montanus, Mercerus. Gussetius renders it "absorbebantur".