Chapter 2

1 Unto Habakkuk, waiting for an answer, is shewed that he must wait by faith. 5 The judgment upon the Chaldean for unsatiableness, 9 for covetousness, 12 for cruelty, 15 for drunkenness, 18 and for idolatry.

1. Stand. Habakkuk here clearly demonstrates his faith in God. He represents himself as taking his position, as does a watchman (see Eze. 3:17; 33:7), on some high place in order to get a clear view all around, that he may see and hear what is coming.

Tower. Heb. masor, “a stronghold,” that is, a place from which to withstand a siege. In the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) this word has the suffix meaning “my.”

Watch to see. Habakkuk feels sure that he has confronted God with a valid objection to His plan to use the Chaldeans as His instrument against Judah (ch. 1:6, 13). Accordingly, he calls for an answer. See p. 1048.

When I am reproved. Rather, “concerning my objection,” or “concerning my reproof.”

2. Write. The Lord answers the faith of His servant, and encourages him in his work. Writing would give permanence to the prophet’s messages.

Tables. Heb. luchoth, usually stone tablets, sometimes wooden boards. Here these were probably tablets placed in public places where all could see and read them.

May run. The clause reads literally, “so that the reader of it may run,” that is, read it readily, fluently, smoothly.

3. An appointed time. Literally, “the appointed time.” The vision will be fulfilled in due time (see Gal. 4:4).

Shall speak. From the Heb. puach, “to breathe,” “to blow.” The clause may be translated, “it panteth [that is, hasteneth] to the end.”

Though it tarry. For the last clause the LXX reads, “Though he should tarry, wait for him; for he will surely come and will not tarry.” According to the reading of the Hebrew, even though the fulfillment of the vision concerning the coming of the Chaldean conquerors should seem to be delayed, in due course it would be fulfilled. According to the reading of the LXX the idea seems to be that even though the enemy should seem to tarry, he would surely come as predicted. The reading of the LXX is alluded to in Heb. 10:37 and the words, along with a phrase from the LXX of Isa. 26:20, are applied to the second advent of our Lord.

The prophecy of Hab. 2:1–4 was a source of great encouragement and comfort to the early Advent believers, known as Millerites. When the Lord did not appear in the spring of 1844 as at first expected, the Millerites were thrown into deep perplexity. It was shortly after the initial disappointment that they saw special significance in the words of the prophet, “The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it.” They rested “upon the language of prophet” (1T 52) and went forth to proclaim the midnight cry, “Behold, the bridegroom cometh; go ye out to meet him” (Matt. 25:6; see GC 392).

4. His soul. For the first half of the verse the LXX reads, “If he should draw back, my soul has no pleasure in him,” a reading which appears in Heb. 10:38. It is interesting to note that the Hebrew text quoted in the recently discovered Habukkuk Commentary of the Dead Sea scrolls (see p. 1047) is in agreement with the Masoretic text in this instance.

In their primary application these words reprove the prophet for his rashness and lack of faith.

Just. Heb.saddiq, “righteous,” “guiltless,” or “just,” used in reference to a person or thing examined and found in good condition. This closing clause sets forth the character of the good man as opposed to that of the evil man described in the first part of the verse.

Faith. Heb. Хamunah, “constancy,” “reliability,” or “faithfulness,” used here to describe one’s relation to God. Trust in God issues forth from the assurance that God will guide, protect, and bless those who do His will. Habakkuk here grandly affirms that he who lives by a simple faith and trust in the Lord will be saved, but the “soul which is lifted up” through its own willful pride and perverseness in sin will perish.

Where the Masoretic text reads “his” faithfulness, the LXX reads “my” faithfulness, God Himself being the speaker. In the quotation of this text found in Heb. 10:38, comparatively few NT MSS follow the LXX, whereas the majority of the MSS have neither “his” nor “my” modifying “faith.” The readings of both the Masoretic text and the LXX are based on great truths, for a person will “live,” accepted in the sight of God, by his trusting faithfulness to his God, which in turn is based on God’s faithfulness in His dealings with His children. It is likely that this variation in the readings is due to the similarity in form of the Hebrew letters waw and yod as written during the time of the translation of the LXX. As written in that period these letters appear practically identical. Used as suffixes to Хamunah, waw would mean “his,” and yod, “my.”

While primarily this verse refers to those who, because of their faith in the Lord, will be saved from the Chaldeans and will still find peace, though Judah be destroyed, in a larger sense the verse enunciates a truth that is applicable to all time. More than once Paul employs this OT declaration as the theme of a dissertation on righteousness by faith (see Rom. 1:16, 17; Gal. 3:11; Heb. 10:38, 39).

5. Yea also. Again the contrast is emphasized between the character of the wicked, as delineated in the first part of v. 4, and the character of the righteous, as mentioned in the concluding part of the same verse.

In ch. 2:5–19 God enumerates the sins of Babylon. He knows that the Babylonians are treacherous and wicked, as Habakkuk charges (ch. 1:13). Nevertheless, God is still in charge of the affairs of earth, and all men—including Habakkuk—do well to “keep silence before him” (ch. 2:20).

Wine. The Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) has hon, “power,” or “wealth,” in place of “wine.”

Proud. Or, “haughty.”

Desire. Heb. nephesh (see on 1 Kings 17:21; Ps. 16:10).

Hell. Heb.sheХol (see on Prov. 15:11). As death and sheХol are represented figuratively as being insatiable (Prov. 27:20; Isa. 5:14), so the Babylonians gathered and heaped unto themselves “all nations” and “all people.”

6. All these. The “nations” and “people” (v. 5) conquered by the Babylonians.

Parable. See on Micah 2:4.

Thick clay. Heb. Фabtit, a word occurring only here in the OT, and now generally considered to mean “pledges,” that is, garments or other things given as security for debts. In other words, the question is asked, “How long will Babylon go on piling up the debts of right and justice it owes its subjugated peoples before these pledges will have to be redeemed through wrathful retribution upon the inhabitants of Babylon?”

7. Bite. Those whom the Babylonians have wronged will rise up and attack them. Historically, it was the Medes and the Persians who plundered the Chaldeans and destroyed their empire.

Booties. That is, “plunder” (see Jer. 50:9, 10).

8. Spoil thee. In revenge, “all the remnant” of the nations taken and spoiled by the Babylonians, chiefly the Medes and Persians, will overthrow the Chaldeans (see Isa. 21:2; 33:1). The capture of Babylon will avenge the “blood” the Babylonians cruelly shed.

The land. Some believe that the prophet here refers particularly to the land of Palestine.

9. Him that coveteth an evil covetousness. Literally, “a gainer of evil gain” for his house; probably a reference to the Babylonian royal family or dynasty.

Set his nest on high. A figure signifying security.

Evil. Here used to mean calamity (see on Isa. 45:7).

10. Against thy soul. The schemes of the Chaldean king to secure glory “by cutting off many people” ensured his own “shame,” and made certain his own overthrow (see Prov. 8:36).

11. Stone. A striking figure used to indicate the enormity of Babylon’s guilt. Not only men but inanimate things will condemn the Chaldeans’ iniquity (see Luke 19:40).

12. Buildeth. In this third “woe” (see vs. 6, 9) condemnation rests upon the Babylonians because their power was built up through slaughter and “iniquity” (see Dan. 4:27; cf. Micah 3:10). Babylon was enlarged and embellished by the spoils seized from conquered nations. Although this verse primarily applies to Babylon, the truths herein stated are applicable at all times.

13. Lord of hosts. For comment see on Jer. 7:3.

Very fire. All the buildings and fortresses the Babylonians erected through their despotic slave labor would finally only be fuel for the “fire”; and so shall they “weary themselves for very vanity” (see Jer. 51:29, 30, 58).

14. Be filled. Here Habakkuk reiterates a thought previously expressed by Isaiah (Isa. 11:9). The overthrow of Babylon is a type of the destruction of all the wicked at the last day.

15. That puttest thy bottle. Better, “he that joineth thy wrath” (“his wrath,” in the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls; see p. 1047). The RSV of the first half of this verse reads: “Woe to him who makes his neighbors drink of the cup of his wrath.” Like the man who gives drink to his neighbor that he might take advantage of him, so the Chaldeans gave to their neighbors, and it is only fitting that they in turn should be made to drink of the cup of God’s wrath (see Rev. 14:8, 10).

Look. This is a figure illustrating (see Gen. 9:20–23) the abject condition of humiliation to which the conquered nations were reduced under the iniquitous and tyrannical rule of the Babylonians (see Lam. 4:21).

Nakedness. Instead of “nakedness” the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) reads “festivals.”

16. Filled. Or, “satiated.” Babylon’s evil treatment of the oppressed will react to its own overthrow. This will make them drink to the full the cup of divine retribution.

Let thy foreskin be uncovered. Literally, “be counted as uncircumcised,” from the Heb. Фaral, “to leave uncircumcised.” That is, let Babylon receive the same ignominious treatment it had given others (see on v. 15). Significantly, it is in this verse that the Hebrew text quoted in the Habakkuk Commentary of the Dead Sea scrolls (see p. 1047) has an interesting variation from the Masoretic text of Habakkuk. Instead of the word Фaral, the Habakkuk Commentary has raФal, “to reel,” or “to totter” (note that the Hebrew consonants are the same, but transposed). The latter reading, raФal, fits the context far better, the clause then reading: “Drink thou also, and totter.” In other words, the Babylonians were to suffer the same indignities and cruelties they had heaped upon their conquered foes. This reading is supported by the LXX, which has “quake.”

17. Violence of Lebanon. Better, “violence against Lebanon.” That which Babylon did to Lebanon shall come upon her (see Isa. 14:4–8). Some regard “Lebanon” here as a reference to the Temple at Jerusalem, which was constructed of the cedars of Lebanon (see 1 Kings 5; Zech. 11:1, 2). Others see a reference to the cedars cut down in time of invasion.

18. Profiteth. The prophet ironically inquires as to what benefit the Chaldeans derive from their trust in their gods (see Isa. 44:9, 10; Jer. 2:11). Again and again in the OT the folly of putting one’s trust in “dumb idols” is stressed (see Ps. 115:4–8; Jer. 10:1–5; etc.).

19. Wood. Wood and stone were the common materials used in the ancient Orient for making images.

With gold and silver. These precious metals were used to beautify the stone or wood (Isa. 40:19; see on Dan. 3:1).

20. The Lord. The Lord is still in His house and seated upon His throne. He is still guiding the destiny of nations (see on Hab. 2:5; Dan. 4:17).

His holy temple. Habakkuk challengingly sets forth the difference between the living, majestic God and the vain, lifeless idols. While the prophet may have had primarily in mind the Temple at Jerusalem as the earthly dwelling place of the true God, in a larger sense he may have thought also of God’s “temple” in heaven (see 1 Kings 8:27–30; Ps. 11:4; Micah 1:2, 3). Because of the exalted majesty of God, “all the earth,” as the subjects of the King of the universe, are summoned to wait, silently and humbly, before Him (Ps. 46:10; see on Ps. 76:8).

All the earth. That is, all men, including the prophet Habakkuk (see on chs. 1:13; 2:1, 4).

Keep silence. That is, not presume to question the wisdom of God in guiding the destiny of nations, as Habakkuk has done (chs. 1:13; 2:1). The language of this verse is sometimes appropriately applied to reverence in the house of God, though this was not the original intent of the words.

Ellen G. White comments

1    8T 172

1–4GC 392; PK 386

2     Ev 129; GC 521; 7T 25

2, 3 SR 367

3     EW 236; LS 58; PP 170; 1T 52; 5T 10

3, 4 PK 388

4     ML 55

11   8T 55

14   8T 47, 60

15   MH 341; Te 40, 99, 288, 291

20        CM 540; Ed 243; GW 179; MH 438; PK 50, 388; 8T 285