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Commentary on Habakkuk 2 verses 15–20
The three foregoing articles, upon which the woes here are grounded, are very near akin to each other. The criminals charged by them are oppressors and extortioners, that raise estates by rapine and injustice; and it is mentioned here again (Hab 2:17), the very same that was said Hab 2:8, for that is the crime upon which the greatest stress is laid; it is because of men's blood, innocent blood, barbarously and unjustly shed, which is a provoking crying thing; it is for the violence of the land, of the city, and of all that dwell therein, which God will certainly reckon for, sooner or later, as the asserter of right and the avenger of wrong.
But here are two articles more, of a different nature, which carry a woe to all those in general to whom they belong, and particularly to the Babylonian monarchs, by whom the people of God were taken and held captives.
I. The promoters of drunkenness stand here impeached and condemned. Belshazzar was one of those; he was so, remarkably that very night that the prophecy of this chapter was fulfilled in the period of his life and kingdom, when he drank wine before a thousand of his lords (Dan 5:1), began the healths, and forced them to pledge him. And perhaps it was one reason why the succeeding monarchs of Persia made it a law of their kingdom that in drinking none should compel, but they should do according to every man's pleasure (as we find, Est 1:8), because they had seen in the kings of Babylon the mischievous consequences of forcing healths and making people drunk. But the woe here stands firm and very fearful against all those, whoever they are, who are guilty of this sin at any time, and in any place, from the stately palace (where that was) to the paltry ale-house. Observe,
1.Who the sinner is that is here articled against; it is he that makes his neighbour drunk, Hab 2:15. To give a neighbour drink who is in want, who is thirsty and poor, though it be but a cup of cold water to a disciple, in the name of a disciple, to give drink to weary traveller, nay, and to give strong drink to him that is ready to perish, and wine to those that are heavy of heart, is a piece of charity which is required of us, and shall be recompensed to us. I was thirsty, and you gave me drink. But to give a neighbour drink who has enough already, and more than enough, with design to intoxicate him, that he may expose himself, may talk foolishly, and make himself ridiculous, may disclose his own secret concerns, or be drawn in to agree to a bad bargain for himself - this is abominable wickedness; and those who are guilty of it, who make a practice of it, and take a pride and pleasure in it, are rebels against God in heaven, and his sacred laws, factors for the devil in hell, and his cursed interests, and enemies to men on earth, and their honour and welfare; they are like the son of Nebat, who sinned and made Israel to sin. To entice others to drunkenness, to put the bottle to them, that they may be allured to it by its charms, by looking on the wine when it is red and gives its colour in the cup, or to force them to it, obliging them by the rules of the club (and club-laws indeed they are) to drink so many glasses, and so filled, is to do what we can, and perhaps more than we know of, towards the murder both of soul and body; and those that do so have a great deal to answer for.
2.What the sentence is that is here passed upon him. There is a woe to him (Hab 2:15), and a punishment (Hab 2:16) that shall answer to the sin. (1.) Does he put the cup of drunkenness into the hand of his neighbour? The cup of fury, the cup of trembling, the cup of the Lord's right hand, shall be turned unto him; the power of God shall be armed against him. That cup which had gone round among the nations, to make them a desolation, an astonishment, and a hissing, which had made them stumble and fall, so that they could rise no more, shall at length be put into the hand of the king of Babylon, as was foretold, Jer 25:15, Jer 25:16, Jer 25:18, Jer 25:26, Jer 25:27. Thus the New Testament Babylon, which had made the nations drunk with the cup of her fornications, shall have blood given her to drink, for she is worthy, Rev 18:3, Rev 18:6. (2.) Does he take a pleasure in putting his neighbour to shame? He shall himself be loaded with contempt: "Thou art filled with shame for glory, with shame instead of glory, or art filled now with shame more than ever thou wast with glory; and the glory thou hast been filled with shall but serve to make thy shame the more grievous to thyself, and the more ignominious in the eyes of others. Thou also shalt drink of the cup of trembling, and shalt expose thyself by thy fear and cowardice, which shall be as the uncovering of thy nakedness, to thy shame; and all about thee shall load thee with disgrace, for shameful spewing shall be on thy glory, on that which thou hast most prided thyself in, thy dignity, wealth, and dominion; those whom thou hast made drunk shall themselves spew upon it. For the violence of Lebanon shall cover thee, and the spoil of beasts (Hab 2:17); thou shalt be hunted and run down with as much violence as ever any wild beasts in Lebanon were, shall be spoiled as they are, and thy fall made a sport of; for thou art as one of the beasts that made them afraid, and therefore they triumph when they have got the mastery of thee." Or, "It is because of the violence thou hast done to Lebanon, that is, the land of Israel (Deu 3:25) and the temple (Zac 11:1), that God now reckons with thee; that is the sin that now covers thee."
II. The promoters of idolatry stand here impeached and condemned; and this also was a sin that Babylon was notoriously guilty of; it was the mother of harlots. Belshazzar, in his revels, praised his idols. And for this, here is a woe against them, and in them against all others that do likewise, particularly the New Testament Babylon. Now see here,
1.What they do to promote idolatry; they are mad upon their idols; so the Chaldeans are said to be, Jer 50:38. For, (1.) They have a great variety of idols, their graven images and molten images, that people may take their choice, which they like best. (2.) They are very nice and curious in the framing of them: The maker of the work has performed his part admirably well, the fashioner of his fashion (so it is in the margin), that contrived the model in the most significant manner. (3.) They are at great expense in beautifying and adorning them: They lay them over with gold and silver; because these are things people love and dote upon wherever they meet with them, they dress up their idols in them, the more effectually to court the adoration of the children of this world. (4.) They have great expectations from them: The maker of the work trusts therein as his god, puts a confidence in it, and gives honour to it as his god. The worshippers of God give honour to him, by offering up their prayers to him, and waiting to receive instructions and directions from him; and these honours they give to their idols. [1.] They pray to them: They say to the wood, Awake for our relief, "awake to hear our prayers;" and to the dumb stone, "Arise, and save us," as the church prays to her God, Awake, O Lord! arise, Psa 44:23. They own their image to be a god by praying to it. Deliver me, for thou art my God, Isa 44:17. Deos qui rogat ille facit - That to which a man addresses petitions is to him a god. [2.] They consult them as oracles, and expect to be directed and dictated to by them: They say to the dumb stone, though it cannot speak, yet it shall teach. What the wicked demon, or no less wicked priest, speaks to them from the image, they receive with the utmost veneration, as of divine authority, and are ready to be governed by it. Thus is idolatry planted and propagated under the specious show of religion and devotion.
2.How the extreme folly of this is exposed. God, by Isaiah, when he foretold the deliverance of his people out of Babylon, largely showed the shameful stupidity and sottishness of idolaters, and so he does here by the prophet, on the like occasion. (1.) Their images, when they have made them, are but mere matter, which is the meanest lowest rank of being; and all the expense they are at upon them cannot advance them one step above that. They are wholly void both of sense and reason, lifeless and speechless (the idol is a dumb idol, a dumb stone, and there is no breath at all in the midst of it), so that the most minute animal, that has but breath and motion, is more excellent then they. They have not so much as the spirit of a beast. (2.) It is not in their power to do their worshippers any good (Hab 2:18): What profits the graven image? Though it be mere matter, if it were cast into some other form it might be serviceable to some purpose or other of human life; but, as it is made a god of, it is of no profit at all, nor can do its worshippers the least kindness. Nay, (3.) It is so far from profiting them that it puts a cheat upon them, and keeps them under the power of a strong delusion; they say, It shall teach, but it is a teacher of lies; for it represents God as having a body, as being finite, visible, and dependent, whereas he is a Spirit, infinite, invisible, and independent, and it confirms those that become vain in their imaginations in the false notions they have of God, and makes the idea of God to be a precarious thing, and what every man pleases. If we may say to the works of our hands, You are our gods, we may say so to any of the creatures of our own fancy, though the chimera be ever so extravagant. An image is a doctrine of vanities; it is falsehood, and a work of errors, Jer 10:8, Jer 10:14, Jer 10:15. It is therefore easy to see what the religion of those is, and what they aim at, who recommend those teachers of lies as laymen's books, which they are to study and govern themselves by, when they have locked up from them the book of the scriptures in an unknown tongue.
3.How the people of God triumph in him, and therewith support themselves, when the idolaters thus shame themselves (Hab 2:20): But the Lord is in his holy temple. (1.) Our rock is not as their rock, Deu 32:31. Theirs are dumb idols; ours is Jehovah, a living God, who is what he is, and not, as theirs, what men please to make him. He is in his holy temple in heaven, the residence of his glory, where we have access to him in the way, not which we have invented, but which he himself has instituted. Compare Psa 115:3, But our God is in the heavens, and Psa 11:4. (2.) The multitude of their gods which they set up, and take so much pains to support, cannot thrust out our God; he is, and will be, in his holy temple still, and glorious in holiness. They have laid waste his temple at Jerusalem; but he has a temple above that is out of the reach of their rage and malice, but within the reach of his people's faith and prayers. (3.) Our God will make all the world silent before him, will strike the idolaters as dumb as their idols, convincing them of their folly, and covering them with shame. He will silence the fury of the oppressors, and check their rage against his people. (4.) It is the duty of his people to attend him with silent adorings (Psa 65:1), and patiently to wait for his appearing to save them in his own way and time. Be still, and know that he is God, Zac 2:13.
(Verse 19, 20). Woe to him who says to wood, 'Wake up!' or to silent stone (or lying stone), 'Arise!' Can it give instruction? Look, it is covered with gold and silver, but there is no breath in its midst. The Lord, however, is in his holy temple; let all the earth be silent before him. LXX: Woe to him who says to wood, 'Wake up!' and to the stone, 'Rise!' and it is the image, the production of gold and silver, but there is no spirit in it. But the Lord is in his holy temple; let all the earth be silent before him. This can also be applied to Nebuchadnezzar and all those who worship idols. And it describes the human error, that they consider silver, gold, gems, and silk, with which idols are adorned or covered, to be gods because of the brilliance of the material, even though an artist can give form, but cannot give life to the limbs. And on the contrary, the Lord is said to be in his holy temple (Psalm X): not in a temple made by hand, but either in heaven or in each of the saints, according to the apostle who says: Do you not know that you are the temple of God and that the Spirit of God dwells in you (I Corinthians III, 16)? And elsewhere: Your bodies are the temple of God (I Corinthians VI, 19); or in the Son, as He Himself says: The Father who dwells in me, He does the works (John XIV, 10). But certainly according to that, which created the heavens and the earth, the seas and the entire world (Virg. VI Aeneid.)
The spirit nourishes within; infused throughout the limbs, the mind moves the mass, and mingles itself with the great body: the whole world, which consists of the sky, the earth, and the circles of the heavens, is said to be the house of God. Hence the Apostle confidently says: 'For in Him we live and move and have our being' (Acts 17:28). And if anyone opposes this, let him learn the custom of Holy Scripture, which never refers to a perverse spirit absolutely, but always qualifies it with some addition, as in the case of being led astray by the spirit of fornication (Hosea 4:12). And in the Gospel: But when an unclean spirit goes out of a man (Luke XI, 24), and similar things to these. However, the spirit wherever it is mentioned alone and absolutely without any addition, is always referred to the good part, that is, to the Holy Spirit, as the Apostle says: He who sows in the Spirit, will reap life eternal from the Spirit (Galatians VI, 8). And elsewhere: But the fruit of the Spirit is charity, joy, peace (Galatians V, 22); and in another place: Walk in the Spirit, and you shall not fulfill the desires of the flesh (ibid., 16). Nor do we say this because the Holy Spirit is not also referred to with an attribute. For he is called both the Holy Spirit and the principal spirit and the upright spirit and the spirit of God, and similar expressions. But what we do say is that the Holy Spirit is often referred to both with an attribute and alone, while the perverted spirit is never mentioned without an attribute. And it can even be said (if someone wants to interpret the perverted spirit contentiously in this passage), that it is something else; 'Every spirit is not in him' means something different from 'Every spirit is not around him', for it can sit by idols; but it cannot be within. And Aquila translates more accurately from Hebrew, saying: 'And his spirit is not in his entrails, or in his midst.' Therefore, it must be understood that in some Hebrew texts, the word 'omnis' (all) is not added, but the word 'spirit' is read in an absolute sense. And if someone, being overcome by reason, understands the word 'spirit' in a positive way, and asks why, when it is said about the Holy Spirit, it is read with the addition: 'And all spirit is not in Him?' Let it be known that every spirit, various graces are understood to be of the Holy Spirit: so that there may be understanding: Nothing in itself of grace, it will have nothing of power. Indeed, this is understood more according to tropology, that in all the idols of heretics and the inventions of the devil, there is no grace of the Holy Spirit; but they seem to prefer the image of divinity and the beauty of teachings, while in them there is nothing breathing and alive. Let us also say this, lest we appear to conceal from the reader what we know, that the spirit and the wind are called by the same word among the Hebrews, that is, Rua (), and it is usually understood either as the sense of a place or as the wind. Therefore in this place we can understand 'spirit' as referring to wind, because idols do not breathe; or as referring to soul, because the inanimate sculptures. But that 'spirit' is understood as soul is clearly indicated by the prayer of the Savior: 'Father, into your hands I commend my spirit' (Luke 23:46). For Jesus could not entrust to the Father a perverse spirit (which is also wrong to even consider), or the Holy Spirit, who is God himself, but rather his own soul, of which he had said, 'My soul is sorrowful even unto death' (Matthew 26:36, Mark 14). And: No one can take my life from me, but I lay it down voluntarily, and I take it up again of my own accord. (John 10:17, 18).
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SUMMARY
Habakkuk 2:19 delivers a scathing denunciation of idolatry, pronouncing a "woe" upon those who foolishly implore lifeless images of wood and stone to "awake" or "teach." The verse vividly exposes the absurdity of worshipping man-made objects, highlighting their inherent emptiness and powerlessness despite being adorned with precious metals, ultimately revealing that they possess no life or divine essence whatsoever.
CONTEXT
Literary Context: This verse is the fourth of five "woes" pronounced by God through Habakkuk in Habakkuk 2. Following the prophet's initial lament and God's response concerning the impending Babylonian judgment, Habakkuk 2:1-5 establishes the principle that the righteous will live by faith, contrasting with the proud and self-sufficient. The subsequent "woes" (starting at Habakkuk 2:6) target specific sins of the oppressors—extortion, violence, drunkenness, and injustice—culminating here in the ultimate folly of idolatry. This final woe serves as a profound theological statement, contrasting the living God, who speaks and acts, with the dead, man-made objects of worship, underscoring the spiritual blindness that underpins all other forms of unrighteousness.
Historical & Cultural Context: Habakkuk prophesied in Judah during a tumultuous period, likely in the late 7th century BCE, just prior to the Babylonian invasion and the destruction of Jerusalem. This era was marked by political instability, moral decay within Judah, and the rising power of the Neo-Babylonian Empire. Idolatry was a pervasive issue, not only among the surrounding pagan nations but also frequently among the Israelites themselves, who often adopted the practices of their neighbors despite Mosaic prohibitions. The Chaldeans, whom God was raising as His instrument of judgment, were themselves deeply polytheistic, worshipping a vast pantheon of gods represented by idols. Habakkuk's denunciation of idolatry thus served as a direct challenge to the prevailing spiritual climate, reminding both Judah and the nations of the futility of trusting in anything other than the sovereign God of Israel, who alone is truly alive and powerful.
Key Themes: Habakkuk 2:19 profoundly contributes to several major themes within the book and broader biblical theology. Firstly, it underscores the Folly and Absurdity of Idolatry, vividly portraying the utter irrationality of seeking life, wisdom, or power from inanimate objects. This contrasts sharply with the Sovereignty and Aliveness of God, implicitly affirming that only the Lord of Israel is truly living, active, and capable of intervening in human affairs, a truth foundational to the prophet's wrestling with divine justice earlier in the book (e.g., Habakkuk 1:12-13). Secondly, the verse highlights the Superficiality versus Substance dichotomy, where the outward glitter of "gold and silver" conceals the fundamental emptiness of idols. This theme resonates with the call to live by faith in Habakkuk 2:4, emphasizing that true life and security come from trust in the unseen God, not from tangible, yet lifeless, creations. Finally, the "woe" pronouncement itself signifies Divine Judgment against spiritual rebellion, serving as a stark warning against placing trust in anything other than the Creator.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Habakkuk 2:19 employs several powerful Literary Devices to convey its message. Irony is central, as the prophet highlights the absurd contradiction of people commanding lifeless objects to "awake" or "arise" and then expecting them to "teach." The very act of addressing the "dumb stone" as a source of instruction is deeply ironic, given its inherent inability to speak or comprehend. Personification is used to describe the idols, attributing to them the potential for human actions like waking, arising, and teaching, only to immediately negate these possibilities by revealing their true nature. This serves to emphasize the idolater's delusion. Furthermore, the verse utilizes stark Contrast between the outward appearance of the idol—adorned with "gold and silver"—and its inner reality: "no breath at all." This contrast underscores the deceptive nature of idolatry, where superficial grandeur masks fundamental emptiness. The phrase "no breath at all" also functions as a powerful Understatement or Litotes, emphasizing the complete and utter absence of life by stating it in the negative, thereby highlighting the profound difference between the lifeless idol and the living God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 2:19 stands as a timeless theological indictment against any form of idolatry, whether literal worship of statues or the modern devotion to anything that usurps God's rightful place in our lives. It powerfully asserts the unique aliveness and sovereignty of the God of Israel, contrasting Him sharply with the dead, impotent creations of human hands. Theologically, it reminds us that true wisdom, life, and power flow only from the Creator, not from the created. It underscores the spiritual blindness that leads humanity to seek ultimate meaning, security, or guidance from sources that are inherently incapable of providing them, often despite their outward allure. This condemnation of idolatry is a recurring theme throughout the Old Testament, serving as a foundational principle of monotheism and a warning against spiritual apostasy.
REFLECTION AND APPLICATION
Habakkuk 2:19 serves as a profound mirror for self-examination, challenging us to identify and dismantle any "idols" that may have subtly crept into our lives. While literal worship of wood and stone may be less common today, the principle of idolatry remains acutely relevant. An idol is anything that takes the place of God in our hearts—anything we trust in, serve, derive our ultimate security, identity, or purpose from, apart from the Creator. This could manifest as an obsessive pursuit of wealth, career success, social status, physical appearance, relationships, political ideologies, or even self-reliance. The verse's stark imagery of "no breath at all" compels us to consider the ultimate emptiness and futility of placing our hope in anything that is not the living God. True life, lasting wisdom, and genuine fulfillment can only be found in Him. We are called to surrender our false gods, recognizing their inability to truly "teach" or provide lasting sustenance, and to reorient our worship and trust solely towards the One who gives breath to all.
Questions for Reflection
FAQ
What is the significance of "no breath at all" in the context of idols?
Answer: The phrase "no breath at all" (Hebrew: ruach) is profoundly significant because it highlights the absolute lifelessness and impotence of idols. In biblical thought, ruach signifies breath, wind, and spirit, often associated with life itself and the divine animating force. For example, God "breathed into his nostrils the breath of life" when creating humanity (Genesis 2:7). Therefore, stating that idols have "no breath at all" is a direct theological contrast to the living God, who is the source of all life, power, and spiritual vitality. It underscores that idols are mere human constructs, utterly incapable of hearing, seeing, speaking, or acting, and certainly unable to provide salvation or true guidance.
How does this ancient condemnation of idolatry apply to modern life?
Answer: While literal idol worship of statues may be less prevalent in many contemporary societies, the principle of idolatry remains highly relevant. Modern idolatry often takes more subtle forms. An "idol" in today's context can be anything that takes the place of God in our lives—anything we trust in more than Him, serve more diligently than Him, or derive our ultimate value, security, or purpose from, apart from our Creator. This could include wealth, career success, social status, relationships, political ideologies, technology, self-image, or even personal achievements. Habakkuk 2:19 challenges us to examine our hearts and discern what truly commands our ultimate allegiance, reminding us that anything we elevate above God ultimately has "no breath at all"—no true life, power, or lasting truth to offer.
CHRIST-CENTERED FULFILLMENT
Habakkuk 2:19, with its sharp denunciation of lifeless idols, finds its ultimate fulfillment and profound counterpoint in the person of Jesus Christ. The idols of wood and stone are "dumb" and cannot "teach," possessing "no breath at all." In stark contrast, Jesus is the living Word of God, the very embodiment of divine wisdom and truth. He is the one who truly "teaches" with authority, not like the scribes, but as one who has the words of eternal life (John 6:68). While idols are adorned with perishable gold and silver, Jesus, though he "was rich, yet for your sakes he became poor" (2 Corinthians 8:9), offered himself as the ultimate, living sacrifice. Unlike the idols that have "no breath at all," Jesus is the one who breathes out the Holy Spirit, empowering His disciples (John 20:22). He is the true and living God, the "image of the invisible God" (Colossians 1:15), who alone is worthy of worship and capable of imparting life, wisdom, and salvation, standing as the supreme antithesis to all that is false and lifeless.