John Calvin Commentary Habakkuk 2:18

"What profiteth the graven image, that the maker thereof hath graven it; the molten image, even the teacher of lies, that he that fashioneth its form trusteth therein, to make dumb idols?" — Habakkuk 2:18 (ASV)

The Prophet now advances further and shows that whatever he had predicted concerning the future ruin of Babylon and its monarchy proceeded from the true God, from the God of Israel. For it would not have been sufficient to maintain that some deity existed in heaven who ruled human affairs, so that tyrants would inevitably have to suffer punishment for their cruelty.

We indeed know that such sayings as these were common everywhere among pagan nations—that justice sits with Jupiter, that there is a Nemesis, that there is Divine vengeance. Since such a conviction had always been imprinted on the hearts of men, it would have been a frigid and almost empty doctrine if the Prophet had not introduced the God of Israel. This is why he now derides all idols and claims for God the government of the whole world. He clearly shows that he speaks of the Jews, because they, unlike the pagan nations, worshipped no imaginary gods. Instead, they plainly understood Him to be the creator of heaven and earth, who revealed Himself to Abraham and gave His law by the hand of Moses. We now perceive the Prophet’s design.

Since the king of Babylon himself worshipped his own gods, the Prophet dispels that vain confidence by which he might be deceived and deceive others. Therefore he says, What avails the graven image? He speaks here contemptuously of images made by human hands. And he adds a reason, because the maker has graven it, he says.

Interpreters offer a very shallow meaning, as if the Prophet had said, “What avails a graven image, when it is graven or melted by its artificer?” But the Prophet here shows the reason why worshipping idols is useless: it is because these gods are made from dead materials.

And then he says, “What deity can the artificer produce?” We therefore see that a reason is given in these words, and so we may more clearly understand them this way: “What avails the graven image, when the framer has graven it?” That is, since the graven image originates from human hands and skill, what can it avail?

He then adds, he has formed a molten image; that is, though the artificer has given form to the metal, wood, or stone, he could not have changed its nature. He has indeed given it a certain external appearance; but if anyone were to ask what it is, the answer would surely be, “It is a graven image.” Since its nature is not changed by human work, it clearly appears how stupid and mad all those must be who put their trust in graven images.

He then adds, and a teacher of falsehood. He added this clause because men already entertain false ideas and dare not form a judgment on the matter itself. For how is it that a piece of wood or a stone is called a god? If anyone had asked the sages at Rome or Athens, or in other cities (who considered all other nations barbarous), “What is that?” upon seeing a Jupiter made of silver, wood, or stone, the answer would have been, “It is Jupiter, it is God.”

But how could this be? It is a stone, a piece of wood, or silver. Yet they would have asserted that it was God. Where did this madness come from?

It came from this: because men were bewitched, so that seeing, they did not see. They willfully closed their eyes and resolved to be blind, as they were unwilling to understand. This is why the Prophet, by way of anticipation, says, the artificer has formed—what has he formed?—a graven image and a teacher of falsehood.

The material remains the same, but a false notion prevails because men think idols are gods. Why do they think so? It is undoubtedly the teaching of falsehood, a mere illusion. He then confirms the same thing: the fashioner, or the artificer, he says, trusts in his own work, or in what he has formed.

How is this? Must not those who trust in lifeless things be devoid of sense and reason? As Isaiah says, The workman will take his instruments, will form an idol, and then he will bow the knee and call it his god; yet it is the work of his own hands. What! Are you not yourself a god? You know your own frailty, and yet you create new gods!

In this way the Prophet confirms what he had previously said: that men are extremely stupid, indeed, that they are seized with monstrous foolishness when they attribute a kind of divinity to wood, stone, or metal. Why is this? Because they are, he says, false imaginations.

And he adds, that he may make dumb idols. He again repeats what he had said: that the nature of the material is not changed by human workmanship when they make gods for themselves from wood or stone. Why is this? Because they cannot speak. What immediately follows is to the same effect; the next verse must therefore be added. We will later say more on the general subject.