TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Habakkuk 2:15–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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“When the time is come, you shall be shown forth.” What exposition does this require, if a person diligently direct the eye of the mind to the festival which we are now celebrating? “For then shall you be shown forth,” he says, “as upon a kingly charger, by your pure and chaste mother, in the temple, and that in the grace and beauty of the flesh assumed by you.” All these things the prophet, summing up for the sake of greater clearness, exclaims in brief: “The Lord is in his holy temple.” “Fear before him all the earth.”
(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 2:20 serves as a climactic declaration of God's absolute sovereignty and majestic presence, contrasting sharply with the futility of idols detailed in the preceding verses. It asserts that despite the chaos and injustice observed in the world and the impending judgment, the Lord remains enthroned in His heavenly sanctuary, demanding the reverent silence and submission of all creation. This verse functions as a profound theological anchor, refocusing the prophet's, and the reader's, gaze from earthly turmoil to the transcendent power and holiness of the one true God.
Context
Literary Context
Habakkuk 2:20 provides a powerful and definitive conclusion to the series of five woes pronounced by God against the wicked and idolatrous in Habakkuk 2:6-19. The prophet Habakkuk had initially wrestled with God's apparent inaction in the face of Judah's injustice and the rising threat of the Babylonians (Habakkuk 1). God's response included a vision of future judgment but also a foundational declaration that "the righteous shall live by his faith" (Habakkuk 2:4). The immediate literary context of Habakkuk 2:18-19 specifically condemns the making and worship of lifeless idols. Habakkuk 2:20 directly counters this idolatry by presenting the living, active, and reigning God, thus shifting the focus from human folly and earthly power struggles to divine majesty and ultimate authority. It sets the stage for Habakkuk's prayer of praise and petition in Habakkuk 3.
Historical & Cultural Context
The book of Habakkuk is set during a tumultuous period in Judah's history, likely in the late 7th century BCE, just prior to the Babylonian exile. The Assyrian Empire had declined, and the Neo-Babylonian Empire (Chaldeans) was rapidly rising to prominence, posing a significant threat to Judah. Internally, Judah was plagued by injustice, violence, and idolatry, despite the reforms under King Josiah. The people were accustomed to the presence of the Jerusalem Temple, which symbolized God's dwelling among them. However, the prophet's message transcends the physical temple, pointing to God's universal reign. In a world where nations boasted of their gods and military might, Habakkuk 2:20 asserts the unique, incomparable power of Yahweh, directly challenging the prevailing polytheistic worldview and the reliance on human strength or false deities. The call for "all the earth to keep silence" would have been a radical assertion of Yahweh's supremacy over all nations and their gods.
Key Themes
This verse encapsulates several core themes prevalent in the book of Habakkuk and the broader prophetic tradition. First, it powerfully asserts God's Absolute Sovereignty over all creation and human affairs. Despite the apparent chaos and the rise of oppressive empires, God remains firmly in control, reigning from His heavenly throne. This provides a profound theological comfort and assurance that divine order will ultimately prevail. Second, it highlights Divine Majesty and Holiness. The "holy temple" signifies God's transcendent purity, unblemished nature, and exalted position, demanding ultimate reverence. Third, the verse emphasizes the Futility of Idolatry by starkly contrasting the living God with the mute, powerless idols described earlier in the chapter. While idols are human constructs, the true God is eternally present and active. Finally, it issues a Call to Reverent Silence and Submission. This silence is not merely an absence of noise but a profound act of awe, submission, and attentive waiting before the Almighty, acknowledging His ultimate judgment and His unquestionable right to rule. This theme echoes the call to "be still, and know that I am God" found in Psalm 46:10.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenantal name of God, Yahweh (H3068), derived from the Hebrew root meaning "to be" or "to exist." It signifies "the self-Existent or Eternal." In Habakkuk 2:20, the use of YHWH emphasizes God's personal, active, and faithful presence, distinguishing Him from the lifeless idols. It underscores His unwavering commitment to His covenant people and His ultimate authority over all creation.
This word refers to a large public building, specifically a palace or temple. While it could refer to the earthly temple in Jerusalem, in this context, especially given the impending destruction of that temple, it primarily signifies God's heavenly dwelling, His cosmic palace. This emphasizes God's universal reign and transcendence, indicating that His authority is not confined to a single earthly structure but extends over all the cosmos.
A primitive root meaning "to hush," "hold peace," or "be silent." In this verse, it conveys more than mere quietness; it implies a solemn, reverent cessation of all activity, a profound stillness that acknowledges overwhelming majesty, power, and the imminence of divine judgment. It is a command for all creation to cease its rebellion, boasting, and idolatry, and to stand in awe and submission before the sovereign God.
Verse Breakdown
"But the LORD is in his holy temple:"
This opening clause presents a dramatic contrast ("But") to the preceding discussion of impotent idols and human folly. It asserts the active, present, and sovereign reality of Yahweh. The phrase "his holy temple" points not merely to the physical temple in Jerusalem, which was soon to be destroyed, but more profoundly to God's heavenly, transcendent dwelling place. This signifies that God's authority and control are universal and unshakeable, regardless of earthly circumstances or the rise and fall of nations. He is not a distant deity but a reigning, active presence.
"let all the earth keep silence before him."
This is an imperative command, a divine summons for universal reverence and submission. "All the earth" encompasses not only humanity but all creation, signifying the cosmic scope of God's authority. The command to "keep silence" (Hebrew has) is a call to cease all rebellious activity, all boasting, all idolatry, and all complaints. It is an invitation to profound awe, humble submission, and attentive waiting in the presence of the Almighty, acknowledging His ultimate power, holiness, and right to judge and rule. This silence is an act of worship and recognition of God's incomparable majesty.
Literary Devices
Habakkuk 2:20 employs several powerful literary devices. The most prominent is Contrast, setting the living, sovereign God against the lifeless, impotent idols described in the preceding verses (Habakkuk 2:18-19). This stark juxtaposition highlights the incomparable nature of Yahweh. The phrase "let all the earth keep silence before him" functions as a strong Imperative, a direct command that underscores God's absolute authority and the universal demand for reverence. The use of "all the earth" is a form of Hyperbole or Merism, signifying the totality of creation, emphasizing the cosmic scope of God's dominion and the universal nature of the call to submission. The "holy temple" serves as Symbolism, representing not just a physical structure but God's transcendent, heavenly dwelling and His universal reign. Finally, the verse's declarative and commanding tone creates a sense of Awe and Majesty, compelling the reader to acknowledge the overwhelming presence and power of God.
Theological and Thematic Connections
Habakkuk 2:20 is a profound theological statement, asserting God's ultimate sovereignty and transcendent holiness in the face of human chaos and idolatry. It serves as a powerful reminder that while earthly powers rise and fall, and human injustice may seem to prevail, the Lord remains firmly enthroned in His heavenly sanctuary, exercising supreme authority over all creation. This truth provides a stable anchor for faith amidst turmoil, calling believers to a posture of reverent awe and submission, trusting that God's justice will ultimately be revealed and His purposes fulfilled. The silence commanded is not one of fear, but of profound recognition of God's incomparable majesty and His right to rule.
Reflection and Application
Habakkuk 2:20 offers timeless wisdom for navigating a world often characterized by noise, distraction, and perceived injustice. In an age saturated with information and constant demands for attention, the call to "keep silence before him" is a radical invitation to pause, recenter, and remember the ultimate reality of God's sovereign presence. It challenges us to cultivate a deeper sense of awe and reverence in our daily lives, recognizing that every moment is lived under the gaze of the Creator. When faced with overwhelming circumstances, personal struggles, or societal turmoil, this verse reminds us that our hope is not in human solutions or fleeting powers, but in the God who remains on His throne. It encourages a posture of trust and patient waiting, knowing that His timing is perfect and His justice will prevail. Furthermore, this silence is an invitation to listen – to quiet our own anxieties and desires so that we might hear God's voice, discern His will, and align our lives with His eternal purposes. It is a call to worship that transcends mere words, moving into a profound stillness that acknowledges God's incomparable majesty and our humble place before Him.
Questions for Reflection
FAQ
What does "his holy temple" refer to in Habakkuk 2:20?
While the phrase "his holy temple" could evoke the physical temple in Jerusalem, in the context of Habakkuk 2:20, it primarily refers to God's transcendent, heavenly dwelling place. This interpretation is crucial because the earthly temple was soon to be destroyed by the Babylonians, yet God's reign remains eternal and universal. The "temple" here symbolizes God's cosmic throne room, signifying His absolute sovereignty and unshakeable authority over all creation, not just a specific geographical location. It underscores His holiness and His supreme position above all earthly powers and idols.
Why is "silence" commanded in this verse? Is it just about being quiet?
The "silence" commanded in Habakkuk 2:20 (Hebrew hâçâh) is far more profound than mere quietness. It is a call to a solemn, reverent cessation of all activity, a profound stillness that acknowledges God's overwhelming majesty, power, and imminent judgment. It implies a cessation of human boasting, rebellion, idolatry, and even questioning. This silence is an act of humble submission, awe, and worship before the incomparable God. It signifies a recognition that God is on His throne, in control, and that all creation must bow before His supreme authority. It is a call to listen, to wait, and to acknowledge the divine prerogative. This concept is echoed in other prophetic passages, such as Zephaniah 1:7, which calls for silence before the Lord's coming day of judgment.
Christ-Centered Fulfillment
Habakkuk 2:20 finds its ultimate fulfillment and deepest meaning in Jesus Christ. The declaration that "the LORD is in his holy temple" foreshadows the coming of God's presence in a new and profound way through the incarnation. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to "the temple of his body" (John 2:19-21). In Christ, God's dwelling place is no longer confined to an earthly building or even a heavenly concept, but is made manifest in human flesh. Through Christ's atoning work, believers become the new "temple of the Holy Spirit" (1 Corinthians 6:19), indicating that God's holy presence now indwells His people. The command for "all the earth to keep silence before him" finds its eschatological climax in the universal recognition of Christ's sovereignty. Philippians 2:9-11 proclaims that God has highly exalted Jesus, "so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father." This ultimate bowing and silence before Christ signifies the complete and final triumph of God's reign, where all creation will acknowledge the Lamb of God, who alone is worthy of all worship and praise (Revelation 5:13-14). Thus, Habakkuk's vision of God's unshakeable presence and universal demand for reverence is fully realized in the person and work of Jesus Christ, the true Temple and the reigning Lord before whom all creation will ultimately fall silent in adoration.