Habakkukchapter 2
20 verses · Habakkuk · 609 to 605 BC · The Twelve
Key verse
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.
It stands in Standing on the watchtower: the just shall live by faith, verses 1 to 4.
The chapter
Chapter summary
'I will stand upon my watch, and set me upon the tower': the prophet takes his post and waits, and the answer comes with instructions: 'Write the vision, and make it plain upon tablets, that he may run that readeth it… though it tarry, wait for it; because it will surely come.' Then the line that carried the Reformation: 'the righteous shall live by his faith' (2:4), the text Paul builds on in Romans 1 and Galatians 3. Five woes follow against the plunderer: the debt-collector, the nest set on high while 'the stone shall cry out of the wall,' the city built with blood, the neighbor made drunk, the gilded idol with 'no breath at all in the midst of it.'
Context
Prophecy · Habakkuk · Habakkuk overview
The world behind this chapter
Habakkuk 2The history
Habakkuk climbs his tower and says he will watch to see what God will say to him. City watchmen stood on the wall or a tower to spot a runner, a signal fire, or dust on the horizon, and they were the first to know anything.
The rest of the history, and what it meant to them
The answer starts with an instruction about writing: write the vision, and make it plain upon tables, that he may run that readeth it. Public notices were painted or cut on boards and set up where people passed, big enough to read at speed. God tells him to publish it in that format.
Then the sentence that outran the book: "the just shall live by his faith." Paul quotes it in Romans and Galatians, Hebrews quotes it, and Martin Luther's reading of it lit the fuse of the Reformation. In its first setting it means the righteous person stays alive, keeps going, by steady trust, when the visible evidence has gone the other way.
The rest of the chapter is five woes aimed at Babylon, and each one is built out of the empire's own habits: piling up what is not yours, building a house by evil gain, building a town with blood, getting your neighbor drunk to shame him, and making an idol and telling a block of wood to wake up.
The line about building a city with blood has a hard edge in this period. Babylon's monuments were raised with conscripted labor and financed by tribute, and the stone will "cry out of the wall."
The chapter ends in silence: the LORD is in His holy temple, let all the earth keep silence before Him.
What it meant to them
This answered the question of chapter 1 without softening it. Babylon really would come, and Babylon really would be judged; the invader was a tool, not a favorite.
The promise in the middle is what people actually lived on: the earth shall be filled with the knowledge of the glory of the LORD as the waters cover the sea. That was said to a small nation about to be swallowed, by a prophet who could see the army coming.
Sources cited
- John Calvin, Commentaries on the Twelve Minor Prophets
- Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible
Where the chapter sits
Habakkuk 2 falls in Two complaints, two answers (chapters 1–2). Why does God tolerate Judah's wickedness? He will use Babylon. But how can the LORD use a nation more wicked than Judah? The just shall live by his faith; Babylon too will fall.
Live by faith. ‘The just shall live by his faith.’ The vision tarries; wait for it.
After it: The prayer-psalm, chapters 3.
The whole shape of Habakkuk→The structure of this chapter
Threads running through this chapter
- The just shall live by his faithPattern, v. 4
The heads below are this chapter's scenes. The numbered points under each are its verses.
A. Standing on the watchtower: the just shall live by faith
1. (vv. 1-2)
Habakkuk 2:1
“33:2, 3; compare Ps 5:3; 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).”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Habakkuk 2:1
“We have seen in the first chapter Habakkuk 1:2-3 that the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine providence; and even the Prophet uttered complaints of this kind.”
John Calvin· Commentaries (1554)reformed
Habakkuk 2:2
“Write the vision - Carefully take down all that I shall say. Make it plain upon tables - Write it in a full plain, legible hand. That he may run that readeth it - That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Habakkuk 2:2
“Upon tables - What was of publick concern, and therefore to be published, was anciently written or engraven upon tables, smooth stones, or wood, and then hung up in a publick place to be read. May run - That none may need to stop, but every one may plainly and clearly discern what is written.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Habakkuk 2:2
“He must write it, that he might imprint it on his own mind, and make it more clear to himself, but especially that it might be notified to those in distant places and transmitted to those in future ages. What is handed down by tradition is easily mistaken and liable to corruption; but what is written is reduced to a certainty, and preserved safe and pure.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Habakkuk 2:2
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
I will stand upon my watch: Habakkuk answers his own complaint by taking up a watchman's post, I will stand upon my watch, and set me upon the tower, choosing to wait rather than argue further with heaven. The Lord's reply comes as an order to write, that he may run that readeth it, the vision set on tables plainly enough that a runner could read it without breaking stride. Henry and Keil read the command as answering the prophet's impatience with permanence, a vision built to outlast the crisis it addresses and to be legible to anyone who comes after.
2. (vv. 3-4)
Habakkuk 2:3
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Habakkuk 2:3
- Quoted inHebrews 10:37“For, “In just a little while, He who is coming will come and will not delay.”
'He that shall come will come... the just shall live by faith'
Habakkuk 2:4
“Behold, his soul which is lifted up - He that presumes on his safety without any special warrant from God, is a proud man; and whatever he may profess, or think of himself, his mind is not upright in him. But he that is just by faith shall live - he that believes what God hath said relative to the Chaldeans besieging Jerusalem, shall make his escape from the place, and consequently shall save his life. The words in the New Testament are accommodated to the salvation which believers in Christ shall possess.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
4 more voices on this verse
Habakkuk 2:4
“Behold, his soul which is lifted up is not upright in him,.... This and the following clause describe two sorts of persons differently affected to the Messiah, and the promise of his coming. Here it points at such as were "incredulous", as the Vulgate Latin version renders it; that disbelieved his coming, and mocked and scoffed at the promise of it; as well as those that did not believe in him when he came, though he had all the characteristics of the Messiah; and damnation was the certain consequence of their unbelief.”
Habakkuk 2:4
"And if you will not believe, neither will you understand." Also the Lord in the Gospel: "For if you believe not that I am he, you shall die in your sins." Moreover, righteousness should subsist by faith. In it was life, as predicted in Habakkuk: "Now the just shall live by faith in me." Hence Abraham, the father of the nations, believed. In Genesis "Abraham believed in God, and it was counted to him for righteousness." In like manner Paul wrote to the Galatians: "Abraham 'believed God, and it was reckoned to him as righteousness.'
Cyprian· written before 258· Treatise XII. Three Books of Testimonies Against the Jews 12:1.5patristic
Habakkuk 2:4
“This text is three times employed by the Apostle Paul as an argument. Read Romans 1:17, Galatians 3:11 and Hebrews 10:38—in each of these cases it runs, "The just shall live by faith." This is the old original text to which the Apostle referred when he said, "As it is written, The just shall live by faith." We are not wrong in making the Inspiration of the Old Testament to be as important as that of the New, for the truth of the Gospel must stand or fall with that of the Prophets of the old dispensation.”
Habakkuk 2:4
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Habakkuk 2:4
- Quoted inGalatians 3:11Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”
'The just shall live by faith'
- Quoted inRomans 1:17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
'The just shall live by faith', thesis of Romans ('as it is written')
the vision is yet for an appointed time: .. though it tarry, wait for it, because it will surely come, it will not tarry sets delay itself inside certainty, a promise that outlasts patience without failing it. Then comes the sentence the Reformation stood on, the just shall live by his faith, quoted at Romans 1:17, Galatians 3:11 and Hebrews 10:38, set against the soul lifted up that is not upright in him. Calvin and Keil read the contrast as the whole book's center, pride that trusts itself against faith that simply lives, and Luther's own tower experience is bound to this verse in Reformation history, the sentence read there as it stands here.
B. Woe to the plunderer: the remnant will plunder you
1. (vv. 5-6)
Habakkuk 2:5
“This general rule the prophet goes on to apply in words which belong in part to all oppressors and in the first instance to the Chaldaean, in part yet more fully to the end and to antichrist. “Yea also, because he transgresseth by wine” (or better, “Yea, how much more, since wine is a deceiver , as Solomon says, Pro 20:1, “Wine is a mocker, strong drink is raging, and whosoever erreth thereby shall not be wise;” and Pro 23:32, “In the end it biteth like a serpent and pierceth like an adder;” and Hosea Hos 4:11, “Whoredom and wine and new wine take away the heart.” As wine at first gladdens, then deprives of all reason, and lays a man open to any deceit, so also pride.”
1 more voice on this verse
Habakkuk 2:5
“Drunkenness is itself a transgression, and is the cause of abundance of transgression. We read of those that err through wine, Isa. xxviii. Belshazzar (in whom particularly this prophecy had its accomplishment) was in the height of his transgression by wine when the hand-writing upon the wall signed the warrant for his immediate execution, pursuant to this sentence, Dan. v. 1 .”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Habakkuk 2:6
Shall not all these take up a parable against him - His ambition, derangement, and the final destruction of his mighty empire by the Persians, shall form the foundation of many sententious sayings among the people. “He who towered so high, behold how low he is fallen!” “He made himself a god; behold, he herds with the beasts of the field!” “The disturber of the peace of the world is now a handful of dust!”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Habakkuk 2:6
“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).”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
he transgresseth by wine: The tyrant's appetite is named plainly, transgresseth by wine... enlargeth his desire as hell, and is as death, and cannot be satisfied, gathering nations the way death gathers the dead. The nations he has swallowed answer back in a taunting proverb, woe to him that increaseth that which is not his and ladeth himself with thick clay, wealth built on plunder called out as a burden rather than a treasure. Gill and Pusey read the five woes that follow as the nations' own funeral song sung over Babylon in advance, poetic justice pronounced before the empire falls.
2. (vv. 7-8)
for booties unto them?: Shall they not rise up suddenly that shall bite thee turns the woe into a sentence, the very nations Babylon spoiled becoming its plunderers in turn, for thou hast spoiled many nations, all the remnant of the people shall spoil thee. Because of men's blood, and for the violence of the land begins a refrain that runs through the rest of the chapter, the same charge answered on the same ground it was committed. Keil and Jamieson, Fausset, and Brown read the reversal as the day of the Lord's own law stated plainly, the measure a nation metes out returned to it in kind.
C. Woe to the house built by evil gain
1. (vv. 9-11)
Habakkuk 2:9
“Woe to him that coveteth an evil covetousness to his house - (or, with accents, “that coveteth covetousness or unjust gain, an evil to his house.”) What man coveteth seems gain, but is evil “to his house” after him, destroying both himself and his whole family or race with him . “That he may set his nest on high,” as an eagle, to which he had likened the Chaldee (Hab 1:8. Compare Jer 20:16).”
Habakkuk 2:10
“Thou hast consulted shame to thy house, the cutting off many people, and sinning against thy soul - The wicked, whether out of passion or with his whole mind and deliberate choice and will, takes that counsel, which certainly brings shame to himself and his house, according to the law of God, whereby, according to Exo 20:5, He “visits the iniquities of the fathers upon the children unto the third and fourth generation of them that hate Him,” i. e., until by righteousness and restitution the curse is cut off.”
Habakkuk 2:11
“For the stone shall cry out of the wall, and the beam out of the timber shall answer it - All things have a voice, in that they are . God’s works speak that, for which He made them Psa 19:1: “The heavens declare the glory of God.” Psa 65:13: “the valleys are clad with corn, they laugh, yea, they sing;” their very look speaks gladness. Cyril: “For the creation itself proclaims the glory of the Maker, in that it is admired as well made.”
an evil covetousness to his house: The second woe indicts the house built on plunder, coveteth an evil covetousness to his house, that he may set his nest on high, safety sought in height and wealth rather than righteousness. Thou hast consulted shame to thy house by cutting off many people turns the builder's ambition into his own household's disgrace. The stone shall cry out of the wall, and the beam out of the timber shall answer it personifies the very building materials as witnesses against the blood that funded them. Henry and Clarke read the image as the created order itself refusing to stay silent over injustice, stones crying out where men will not.
2. (vv. 12-14)
Habakkuk 2:12
“Wo to him that buildeth a town with blood - At the expense of much slaughter. This is the answer of the beam to the stone. And these things will refer to the vast fortunes gained, and the buildings erected, by means of the slave-trade; where, to a considerate and humane mind, the walls appear as if composed of the bones of negroes, and cemented by their blood! But the towns or houses established by this iniquity soon come to ruin; and the fortunes made have, in most cases, become as chaff and dust before the whirlwind of God’s indignation.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Habakkuk 2:12
“So Nebuchadnezzar did ( Dan. iv. 30 ): Is not this great Babylon that I have built for the house of the kingdom? But it is built with the blood of his own subjects, whom he has oppressed, and the blood of his neighbours, whom he has unjustly invaded; it is established by iniquity, by the unrighteous laws that are made for the security of it.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Habakkuk 2:13
"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.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Habakkuk 2:13
“The worst that can be said of the labourers in God's vineyards is that they have borne the burden and heat of the day ( Matt. xx. 12 ); but those that are eager in their worldly pursuits labour in the very fire, make themselves perfect slaves to their lusts. There is not a greater drudge in the world than he that is under the power of reigning covetousness.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Habakkuk 2:14
“For the earth shall be filled - This is a singular and important verse. It may be first applied to Babylon. God’s power and providence shall be widely displayed in the destruction of this city and empire, in the humiliation of Nebuchadnezzar, Dan 4:37, and in the captivity and restoration of his people. See Newcome, and see Isa 11:9. Secondly. It may be applied to the glorious days of the Messiah. The land of Judea should by his preaching, and that of his disciples, be filled with the knowledge of God.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Habakkuk 2:14
“Such is the knowledge of the glory of God in the face of Jesus Christ given by the gospel ( 2 Cor. iv. 6 ), and such was the knowledge of his glory by the miraculous ruin of Babylon.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
buildeth a town with blood: The third woe, buildeth a town with blood, and stablisheth a city by iniquity, is answered by a question rather than only a curse, is it not of the Lord of hosts that the people shall labour in the very fire... for very vanity, empire building exposed as fuel for a fire that consumes its own builders. Against that vanity stands the chapter's brightest verse, the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea, matched almost word for word at Isaiah 11:9, a shared formula the bench names rather than one prophet borrowing from another. Keil and Pusey read the verse as the answer standing over every woe in the chapter, Babylon's violence measured against a glory that will finally cover the whole earth the way water covers its bed.
D. Woe to the one who makes his neighbor drunkvv. 15-17
giveth his neighbour drink: The fourth woe turns from war to a uniquely ugly image, giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness, humiliation added to conquest. The woe answers in kind, thou art filled with shame for glory, and the cup of the Lord's right hand shall be turned unto thee, the violence of Lebanon closing in to cover the empire that once stripped its cedar forests for its own building projects. Gill and Henry read the drunkenness imagery as deliberately reversing the humiliation Babylon inflicted on conquered kings, the cup passed back to the one who first poured it.
Habakkuk 2:15
“From cruelty the prophet goes on to denounce the woe on insolence. “Woe unto him that giveth his neighbor” (to whom he owes love) drink (literally, that maketh him drink); that puttest thy bottle to him, and makest him drunken also , that thou mayest look (gaze with devilish pleasure) on their nakedness.” This may either be of actual insults (as in the history of Noah), in keeping certainly with the character of the later Babylonians, the last wantonness of unbridled power, making vile sport of those like himself (his neighbor), or it may be drunkenness through misery Isa 29:9 wherein they are bared of all their glory and brought to the lowest shame.”
Habakkuk 2:16
“Thou - O king of Babylon. Shall be turned - They turned the cup of pleasure about, God will carry the cup of indignation about also, and make them drink deep of it. Shameful spewing - Thou shalt be as much loathed as a shameful drunkard is in his vomit.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
1 more voice on this verse
Habakkuk 2:16
“The cup of the Lord’s right hand - Among the ancients, all drank out of the same cup; was passed from hand to hand, and each drank as much as he chose. The Chaldeans gave to the neighboring nations the cup of idolatry and of deceitful alliance: and in return they received from the Lord the cup of his fury. So Grotius.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Habakkuk 2:17
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
E. Woe to the wood that says, awake: but the LORD is in his templevv. 18-20
What profiteth the graven image: The fifth and last woe turns from the tyrant to his gods, what profiteth the graven image... a teacher of lies, an idol carved by the same hands that trust it, laid over with gold and silver, and there is no breath at all in the midst of it. Against dumb stone the chapter sets the true God's address, but the Lord is in his holy temple, let all the earth keep silence before him, the whole created order called to stand quiet before the only throne that answers. Wesley and Jamieson, Fausset, and Brown read the closing verse as the vision's true resting point, every woe against Babylon's idols settled simply by the fact that the real God is enthroned and listening, which chapter 3 turns into prayer.
Habakkuk 2:18
“What profiteth the graven image - This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on Isa 44:9-10 (note); Isa 46:2 (note). Dumb idols? - אלילים אלמים elilim illemim, “dumb nothings.” This is exactly agreeable to St. Paul, 1Co 8:4, who says, “An idol is nothing in the world.” What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Habakkuk 2:18
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Habakkuk 2:19
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Habakkuk 2:20
“The Lord is in his holy temple - Jehovah has his temple, the place where he is to be worshipped; but there there is no image. Oracles, however, are given forth; and every word of them is truth, and is fulfilled in its season. And this temple and its worship are holy; no abomination can be practiced there, and every thing in it leads to holiness of heart and life. Let all the earth keep silence before him - Let all be dumb. Let none of them dare to open their mouths in the presence of Jehovah.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
This page carries no textual note on Habakkuk 2. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The context
E. B. Pusey, The Minor Prophets: A Commentary and John Calvin, Commentaries on the Twelve Minor Prophets.
The exposition
Adam Clarke, Commentary on the Bible; Carl Friedrich Keil, The Twelve Minor Prophets; Edward Bouverie Pusey, The Minor Prophets: A Commentary; Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries on the Twelve Minor Prophets; John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.
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