Habakkuk 2:17
For your violence against Lebanon will overwhelm you, and the destruction of animals will terrify you, because of your bloodshed against men and your violence against the land, the city, and all their dwellers.
For the violence against Lebanon
The phrase "violence against Lebanon" refers to the historical context of the Babylonian empire's aggression and exploitation of the region. Lebanon, known for its majestic cedars, symbolizes not only the physical land but also the broader creation of God. The Hebrew word for "violence" here is "ḥāmās," which implies unjust and oppressive actions. This serves as a reminder of God's justice against those who exploit and destroy His creation, emphasizing the moral responsibility to protect and honor the earth.

will overwhelm you
The term "overwhelm" suggests a complete and unavoidable consequence. In Hebrew, the word can be linked to "kāsâ," meaning to cover or engulf. This indicates that the Babylonians, who were once the oppressors, will themselves be consumed by the repercussions of their actions. It is a divine principle that those who sow violence will ultimately reap the same, underscoring the biblical theme of divine retribution.

and the destruction of the beasts will terrify you
"Destruction of the beasts" highlights the ecological impact of human sin and violence. The Hebrew word for "destruction" is "šōd," which conveys devastation and ruin. This phrase points to the interconnectedness of all creation and how human sin affects not just people but the entire ecosystem. The terror that follows is a natural consequence of disrupting God's order, reminding believers of the stewardship role humanity has over creation.

because of your bloodshed against man
"Bloodshed against man" directly addresses the moral and ethical violations committed by the Babylonians. The Hebrew term "dām" for blood signifies life, and its wrongful shedding is a grave sin. This phrase serves as a stark warning against the devaluation of human life and the severe consequences that follow such actions. It calls Christians to uphold the sanctity of life as a fundamental biblical principle.

and your violence against the land
The "violence against the land" speaks to the exploitation and degradation of the earth. The Hebrew word "ḥāmās" is again used here, reinforcing the idea of oppressive actions. This phrase highlights the biblical mandate to care for the earth, as seen in Genesis, where humanity is given dominion to steward, not exploit, creation. It serves as a call to environmental responsibility and respect for God's creation.

the city, and all their dwellers
This final phrase encompasses the totality of the Babylonians' transgressions. "The city" represents human civilization and community, while "all their dwellers" includes every individual affected by the empire's actions. The Hebrew context here emphasizes collective responsibility and the widespread impact of sin. It is a reminder that societal sins affect everyone and that communities are called to pursue justice and righteousness collectively.

Persons / Places / Events
1. Habakkuk
A prophet in the Old Testament who dialogues with God about the justice and judgment upon Judah and the surrounding nations.

2. Lebanon
A region known for its majestic cedar trees, often symbolizing strength and pride. It was affected by the violence and exploitation of the Babylonians.

3. Babylonians
The empire responsible for the violence and destruction mentioned in the verse, known for their conquests and harsh treatment of conquered peoples.

4. Beasts
Representing the natural world, which suffers due to human violence and exploitation.

5. The Land, the City, and their Dwellers
Refers to the broader impact of violence and injustice on society and the environment.
Teaching Points
The Consequences of Violence
Violence against others and the environment leads to inevitable consequences. God’s justice will prevail against those who exploit and harm His creation.

The Sanctity of Creation
Both human life and the natural world are sacred to God. We are called to steward them with care and respect, avoiding exploitation and destruction.

Divine Justice
God’s justice is comprehensive, addressing not only personal sin but also systemic violence and oppression. We must trust in His timing and righteousness.

Repentance and Restoration
There is always an opportunity for repentance. Turning away from violence and towards God can lead to restoration and healing for individuals and communities.

Living Responsibly
As Christians, we are called to live responsibly, promoting peace and justice in our interactions with others and in our treatment of the environment.
Bible Study Questions
1. How does the violence described in Habakkuk 2:17 reflect the broader theme of justice in the book of Habakkuk?

2. In what ways can we see the impact of human violence on the environment today, and how does this relate to the message of Habakkuk 2:17?

3. How can the principles found in Genesis 9:6 and Revelation 11:18 guide our understanding of the sanctity of life and creation?

4. What steps can we take to promote peace and justice in our communities, in light of the teachings of Habakkuk 2:17?

5. How does the promise of divine justice in Habakkuk 2:17 encourage us to trust in God’s plan, even when we witness violence and injustice in the world?
Connections to Other Scriptures
Genesis 9:6
This verse underscores the sanctity of human life and the consequences of shedding blood, connecting to the theme of bloodshed in Habakkuk 2:17.

Isaiah 14:8
This passage speaks of the relief of the earth and the trees of Lebanon at the fall of Babylon, highlighting the environmental impact of human actions.

Jeremiah 51:56
Describes the judgment upon Babylon, reinforcing the theme of divine retribution for violence and oppression.

Revelation 11:18
Discusses God's judgment on those who destroy the earth, linking to the destruction of the land and its inhabitants in Habakkuk 2:17.
God's Retributive JusticeS.D. Hillman Habakkuk 2:15-17
National Wrongs Ending in National Woes. No. 4D. Thomas Habakkuk 2:15-17
People
Habakkuk
Places
Chaldea, Lebanon
Topics
Acts, Affright, Afraid, Animals, Beasts, Blood, Bloodshed, Cattle, Cause, Cities, Cover, Destroyed, Destruction, Devastation, Dwell, Dwelling, Fear, Human, Inhabitants, Lands, Lebanon, Man's, Men's, Overwhelm, Shed, Spoil, Terrified, Terrify, Therein, Town, Violence, Violent
Dictionary of Bible Themes
Habakkuk 2:17

     4605   animals, religious role

Habakkuk 2:6-20

     9250   woe

Library
September 15. "Though it Tarry, Wait for It, for it Will Surely Come, and Will not Tarry" (Hab. Ii. 3).
"Though it tarry, wait for it, for it will surely come, and will not tarry" (Hab. ii. 3). Some things have their cycle in an hour and some in a century; but His plans shall complete their cycle whether long or short. The tender annual which blossoms for a season and dies, and the Columbian aloe, which develops in a century, each is true to its normal principle. Many of us desire to pluck our fruit in June rather than wait until October, and so, of course, it is sour and immature; but God's purposes
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Crowned Christ Reigning
(Revelation, Chapters xx: 4-xxii.) "On this side of the river and on that was the tree of life, bearing twelve fruits." "A garden is a lovesome thing, God wot! Rose plot, Fringed pool, Ferned grot-- The veriest school Of peace; and yet the fool Contends that God is not-- Not God! in gardens! when the eve is cool? Nay, but I have a sign; 'Tis very sure God walks in mine." Day Is Coming. It's a long lane that has no turning. Every valley leads up a hillside to a hilltop. Every storm ends in sunshine
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Of Inward Silence
Of Inward Silence "The Lord is in His Holy Temple, let all the earth keep silence before him" (Hab. ii. 20). Inward silence is absolutely indispensable, because the Word is essential and eternal, and necessarily requires dispositions in the soul in some degree correspondent to His nature, as a capacity for the reception of Himself. Hearing is a sense formed to receive sounds, and is rather passive than active, admitting, but not communicating sensation; and if we would hear, we must lend the ear
Madame Guyon—A Short and Easy Method of Prayer

Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

A Sermon on a Text not Found in the Bible.
MR. JUSTICE GROVES.--"Men go into the Public-house respectable, and come out felons." My text, as you see, my dear readers, is not taken from the Bible. It does not, however, contradict the Scriptures, but is in harmony with some, such as "WOE UNTO HIM THAT GIVETH HIS NEIGHBOUR DRINK." Habakkuk ii. 15; "WOE UNTO THEM THAT RISE UP EARLY IN THE MORNING, THAT THEY MAY FOLLOW STRONG DRINK."--Isaiah v. 11. "TAKE HEED TO YOURSELVES LEST AT ANY TIME YOUR HEARTS BE OVERCHARGED WITH SURFEITING AND
Thomas Champness—Broken Bread

The Season of Epiphany.
"This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him."--John ii. 11. The Epiphany is a season especially set apart for adoring the glory of Christ. The word may be taken to mean the manifestation of His glory, and leads us to the contemplation of Him as a King upon His throne in the midst of His court, with His servants around Him, and His guards in attendance. At Christmas we commemorate His grace; and in Lent His temptation;
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Sum and Substance of all Theology
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited Swansea. The day was wet, so the services could not be held in the open-air; and, as no building in the town was large enough to hold the vast concourses of people who had come from all parts to hear the renowned preacher, he consented to deliver two discourses in the morning; first at Bethesda, and then at Trinity Chapel. At each place he preached for an hour and a quarter. The weather cleared up during the day; so, in the evening,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Habakkuk-On his Watch-Tower
"Lord, teach us to pray."--Luke xi. i. "I will stand upon my watch, and set me upon the tower."--Hab. ii. i. HABAKKUK'S tower was not built of stone and lime. Hiram's Tyrian workmen, with all their skill in hewn stone, and in timber, and in iron, and in brass, had no hand in building Habakkuk's tower. "The Name of the Lord" was Habakkuk's high tower. The truth and the faithfulness and the power of God--these things were the deep and broad foundations of Habakkuk's high tower, into which he continually
Alexander Whyte—Lord Teach Us To Pray

Meditations Before Dinner and Supper.
Meditate that hunger is like the sickness called a wolf; which, if thou dost not feed, will devour thee, and eat thee up; and that meat and drink are but as physic, or means which God hath ordained, to relieve and cure this natural infirmity and necessity of man. Use, therefore, to eat and to drink, rather to sustain and refresh the weakness of nature, than to satisfy the sensuality and delights of the flesh. Eat, therefore, to live, but live not to eat. There is no service so base, as for a man
Lewis Bayly—The Practice of Piety

"Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings
Hugh Binning—The Works of the Rev. Hugh Binning

Letter vi (Circa A. D. 1127) to the Same
To the Same He protests against the reputation for holiness which is attributed to him, and promises to communicate the treatises which he has written. I. Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Faith
What does God require of us, that we may escape his wrath and curse due to us for our sin? Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of redemption. I begin with the first, faith in Jesus Christ. Whom God has set forth to be a propitiation through faith in his blood.' Rom 3: 25. The great privilege in the text is, to have Christ for a propitiation; which is not only to free us from God's wrath, but to
Thomas Watson—The Ten Commandments

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and
Leo the Great—Writings of Leo the Great

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

Habakkuk
The precise interpretation of the book of Habakkuk presents unusual difficulties; but, brief and difficult as it is, it is clear that Habakkuk was a great prophet, of earnest, candid soul, and he has left us one of the noblest and most penetrating words in the history of religion, ii. 4b. The prophecy may be placed about the year 600 B.C. The Assyrian empire had fallen, and by the battle of Carchemish in 605 B.C., Babylonian supremacy was practically established over Western Asia. Josiah's reformation,
John Edgar McFadyen—Introduction to the Old Testament

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