Habakkuk 2:12
Woe to him who builds a city with bloodshed and establishes a town by iniquity!
Woe to him
The word "woe" is a strong expression of lamentation and impending judgment. In Hebrew, it is "הוֹי" (hoy), often used by prophets to announce divine displeasure and the certainty of God's judgment. This word sets a somber tone, indicating that the actions being addressed are grievous in the eyes of God. It serves as a warning to those who pursue unjust means, reminding believers of the moral and ethical standards expected by God.

who builds a city
The act of building a city implies ambition, power, and the establishment of a legacy. In ancient times, cities were symbols of human achievement and strength. However, the focus here is not on the act of building itself but on the means by which it is accomplished. The Hebrew word for "builds" is "בּוֹנֶה" (boneh), which can also imply establishing or fortifying. This phrase challenges the reader to consider the foundation upon which their achievements are built, urging a reflection on whether they align with God's righteousness.

with bloodshed
"Bloodshed" in Hebrew is "דָּמִים" (damim), which refers to violence, murder, and the shedding of innocent blood. This phrase highlights the moral corruption and ethical decay involved in achieving power and success through violent means. It serves as a stark reminder of the sanctity of life and God's abhorrence of violence and injustice. Historically, many empires and cities were built on the suffering and exploitation of others, a practice that is condemned by this prophetic declaration.

and establishes a town
To "establish" a town, from the Hebrew "כוּן" (kun), means to set up, make firm, or secure. This phrase suggests a sense of permanence and stability. However, the verse questions the legitimacy of such stability when it is founded on unrighteousness. It challenges the reader to consider the true source of security and prosperity, which, according to biblical teaching, should be rooted in justice and righteousness rather than human cunning or force.

by iniquity
"Iniquity" is translated from the Hebrew "עַוְלָה" (avlah), meaning injustice, unrighteousness, or moral perversity. This term encapsulates the broader theme of the verse, which is the condemnation of achieving success through immoral and unethical means. It serves as a call to repentance and a return to God's standards of justice. The verse underscores the biblical principle that true and lasting success cannot be built on a foundation of sin and corruption.

Persons / Places / Events
1. Habakkuk
A prophet in the Old Testament who dialogues with God about the justice and righteousness of His actions, particularly concerning the Babylonian empire.

2. Babylon
The empire known for its military conquests and oppressive rule, often building its cities and power through violence and exploitation.

3. Judah
The southern kingdom of Israel, which was under threat from Babylon and whose people were questioning God's justice.

4. God
The sovereign Lord who responds to Habakkuk's concerns, revealing His plans for justice and righteousness.

5. The Chaldeans
Another name for the Babylonians, who are used by God as an instrument of judgment but are also subject to His ultimate justice.
Teaching Points
The Consequences of Injustice
Building a life or society on injustice and violence leads to divine judgment. We must examine our own lives and communities for practices that exploit or harm others.

God's Sovereignty and Justice
Even when it seems like injustice prevails, God is in control and will bring about justice in His time. Trust in His ultimate plan.

The Call to Righteous Living
As Christians, we are called to build our lives on righteousness and justice, reflecting God's character in our actions and decisions.

The Danger of Exploitation
The pursuit of power and success at the expense of others is condemned by God. We must ensure our ambitions do not lead to the harm of others.

Hope in God's Justice
Despite the prevalence of evil, we have hope in God's promise to right all wrongs. This hope should inspire us to live justly and advocate for those who are oppressed.
Bible Study Questions
1. How does the condemnation of building a city with bloodshed in Habakkuk 2:12 challenge our understanding of success and power in today's world?

2. In what ways can we ensure that our personal and professional lives are not built on iniquity or exploitation?

3. How does the theme of divine justice in Habakkuk 2:12 provide comfort and hope in the face of global injustices?

4. What parallels can you draw between the warnings in Habakkuk and the teachings of Jesus regarding justice and righteousness?

5. How can we actively participate in God's work of justice in our communities, reflecting the principles found in Habakkuk 2:12?
Connections to Other Scriptures
Genesis 4:10
The blood of Abel crying out from the ground connects to the theme of bloodshed and divine justice.

Micah 3:10
This verse speaks against building Zion with bloodshed, paralleling the condemnation of building cities through violence.

Jeremiah 22:13
Condemns those who build their houses by unrighteousness, similar to the iniquity mentioned in Habakkuk.

Isaiah 5:8
Warns against those who join house to house, reflecting the greed and exploitation criticized in Habakkuk.

Revelation 18:24
Babylon is depicted as a city of bloodshed, echoing the themes of judgment and divine retribution.
A Curse Denounced Against BloodshedR. South, D. D.Habakkuk 2:12
National Wrongs Ending in National Woes. No. 3D. Thomas Habakkuk 2:12-14
The Two Kingdoms: a ContrastS.D. Hillman Habakkuk 2:12-14
People
Habakkuk
Places
Chaldea, Lebanon
Topics
Basing, Blood, Bloodshed, Buildeth, Building, Builds, Crime, Curse, Establishes, Establisheth, Establishing, Evil-doing, Founds, Iniquity, Stablisheth, Town, Unrighteousness, Violence, Wo, Woe
Dictionary of Bible Themes
Habakkuk 2:12

     5436   pain
     5562   suffering, innocent
     7318   blood, symbol of guilt

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

Links
Habakkuk 2:12 NIV
Habakkuk 2:12 NLT
Habakkuk 2:12 ESV
Habakkuk 2:12 NASB
Habakkuk 2:12 KJV

Habakkuk 2:12 Commentaries

Bible Hub
Habakkuk 2:11
Top of Page
Top of Page