Exegetical and Hermeneutical Commentary of Habakkuk 2:9
Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
9 11. Second woe: the Chaldean’s rapacity and self-aggrandisement
9. coveteth an evil covetousness ] gaineth evil gains for his house. His “house” is his family or dynasty, or, if the Chaldean represent the nation, his people.
set his nest on high ] A figure from the eagle or other birds that build in inaccessible places. He sought evil gains for the purpose of fortifying his abode and making it unassailable. Num 24:21; Jer 49:16; Oba 1:4.
power of evil ] lit. hand of evil, i.e. calamity from assailants. The “evil” is not present but eventual and possible.
Fuente: The Cambridge Bible for Schools and Colleges
Woe to him that coveteth an evil covetousness to his house – (or, with accents, that coveteth covetousness or unjust gain, an evil to his house.) What man coveteth seems gain, but is evil to his house after him, destroying both himself and his whole family or race with him . That he may set his nest on high, as an eagle, to which he had likened the Chaldee (Hab 1:8. Compare Jer 20:16). A pagan called strongholds, the nests of tyrants. The nest was placed on high which means also heaven, as it is said, Oba 1:4, though thou set thy nest among the stars; and the tower of Babel was to reach unto heaven Gen 11:4; and the antichrist, whose symbol the King of Babylon is, Isa 14:13 says, I will exalt my throne above the stars of God. Babylon lying in a large plain, on the sides of the Euphrates, the image of its eagles-nest on high must be taken, not from any natural eminence, but wholly from the works of man.
Its walls, and its hanging gardens were among the seven wonders of the world. Eye-witnesses speak of its walls, encompassing at least 100 square miles , and as large as the land-graviat of Hesse Homberg; those walls, 335, or 330 feet high, and 85 feet broad ; a fortified palace, nearly 7 miles in circumference; gardens, 400 Greek feet square, supporting at an artificial height arch upon arch, of at least 75 feet, forest trees; a temple to its god, said to have been at least 600 feet high.
If we, creatures of a day, had no one above us, Nebuchadnezzars boast had been true Dan 4:30, Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and for the honor of my majesty? He had built an eagles nest, which no human arm could reach, encircled by walls which laughed its invaders to scorn, which, at that time, no skill could scale or shatter or mine. Even as one sees in a picture the vast mounds which still remain , one can hardly imagine that they were, brick upon brick, wholly the work of man.
To be delivered from the hand (grasp) of evil – that it should not be able to reach him. Evil is spoken of as a living power , which would seize him, whose grasp he would defy. It was indeed a living power, since it was the will of Almighty God, whose servant and instrument Cyrus was, to chasten Babylon, when its sins were full. Such was the counsel, what the result? The evil covetousness which he worked, brought upon him the evil, from which, in that nest built by the hard toil of his captives, he thought to deliver himself.
Fuente: Albert Barnes’ Notes on the Bible
Hab 2:9-11
Woe to him that coveteth an evil covetousness to his house.
Covetousness and self-trust
I. The national wrongs here indicated.
1. Coveting the possessions of others. Woe to him that coveteth an evil coveteousness to his house. An evil covetousness? There is a good covetousness. We are commanded to covet earnestly the best gifts. But to hunger for those things which are not our own, but the property of others, and that for our own gratification and aggrandisement, is that which is prohibited in the Decalogue.
2. Trusting in false securities. So that he may set his nest on high, that he may be delivered from the power of evil. The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldeans built high towers like the Babel founders, to be delivered from the power of evil. They sought protection, not in the Creator but in the creature, not in moral means but in material. Thus foolishly nations have always acted, and are still acting; they trust to armies and to navies, not to righteousness, truth, and God. A moral character built on justice, purity, and universal benevolence is the only right and safe defence of nations.
3. Sinning against the soul. And hast sinned against thy soul, or against thyself. Indeed, all wrong is a sin against oneself–a sin against the laws of reason, conscience, and happiness.
II. The national woes here indicated. Woe to him that coveteth an evil covetousness to his house, etc. What is the woe connected with these evils? It is contained in these words: The stone shall cry out Of the wall, and the beam out of the timber shall answer it. Their guilty conscience will endow the dead materials of their own dwelling with the tongue to denounce in thunder their deeds of rapacity and blood. Startling personification this! Note, says Matthew Henry, those that do wrong to their neighbour do a much greater wrong to their own souls. But if the sinner pleads Not guilty, and thinks he has managed his frauds and violence with so much art and contrivance that they cannot be proved upon him, let him know that if there be no other witnesses against him the stone shall cry out of the wall against him, and the beam out of the timber in the roof shall answer it, shall second it, shall witness it, that the money and materials wherewith he built the house were unjustly gotten (verse 11). The stones and timber cry to heaven for vengeance, as the whole creation groans under the sin of man, and waits to be delivered from that bondage of corruption.
(1) That mind gives to all the objects that once impressed it a mystic power of suggestion. Who has not felt this? Who does not feel it every day? The tree, the house, the street, the lane, the stream, the meadow, the mountain, that once touched our consciousness, seldom fail to start thoughts in us whenever we are brought into contact with them again. It seems as if the mind gave part of itself to all the objects that once impressed it. Hence, when we leave a place which in person we may never revisit we are still tied to it by an indissoluble bond. Nay, we carry it with us and reproduce it in memory.
(2) That mind gives to those objects that impressed us when in the commission of any sin a terrible power to start remorseful memories. No intelligent personal witness is required to prove a sinners guilt. All the scenes of his conscious life vocalise his guilt. (Homilist.)
Deceitful riches
Usually, when a worldling is dead, we ask how rich he died. Oh, say many, he died rich; he hath left a great estate. Alas! the poor man has slept his sleep, lost his dream, and now he awakes he finds nothing in his hand. Where lies his golden heap? Only the rust of that heap is gone to witness against him; his mansion fails him; only the unrighteousness of it follows him; others have the use of it; only the abuse of it he carries to judgment with him; he hath made his friends (as we say), but he hath undone himself; so that I may justly write this motto upon every bag: This is the price of blood. Shall I then treasure up the price of blood
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. An evil covetousness to his house] Nebuchadnezzar wished to aggrandize his family, and make his empire permanent: but both family and empire were soon cut off by the death of his son Belshazzar, and the consequent destruction of the Chaldean empire.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Woe! it is a general and comprehensive threat against all tyrants and oppressors. To him; every one that is guilty of the sin.
That coveteth an evil covetousness; or driveth a trade of oppression, to gain by what means soever, right or wrong. This is evil of sin, and will end in evil of trouble.
To his house; his family, which he would enrich and greaten by raising it on the ruins of oppressed innocents.
That he may set his nest on high; a proverbial speech, in allusion to birds of prey, which build their nests in the greatest heights, Ob 4. Greatness and an advanced estate gotten by rapine and prey may seem, but never can be, a security to any monarch.
On high; higher than God and justice set him.
That he may be delivered; kept secure, and out of danger from all below him.
From the power of evil, Heb. from the palm of the hand of evil, that no evil may fasten on, though it may attempt against them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. coveteth an evilcovetousnessthat is, a covetousness so surpassingly evil as tobe fatal to himself.
to his housegreedilyseizing enormous wealth, not merely for himself, but for his family,to which it is destined to be fatal. The very same “evilcovetousness” that was the cause of Jehoiakim’s being given upto the Chaldean oppressor (Jer22:13) shall be the cause of the Chaldean’s own destruction.
set his nest on high(Num 24:21; Jer 49:16;Oba 1:4). The image is from aneagle (Job 39:27). The royalcitadel is meant. The Chaldean built high towers, like the Babelfounders, to “be delivered from the power of evil” (Ge11:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Woe to him that coveteth an evil covetousness to his house,…. The bishops of Rome, being enriched by the donations of Constantine, were not satisfied, but coveted more; these are the greedy dogs Isaiah speaks of, that could never have enough, Isa 56:11 but were still seeking and gaping after more for themselves and families, and for their own house or church; which, from the time of their apostasy, became their own house, in distinction from, and in opposition to, the house or true church of God; and of those covetous bishops, or Rome Papal, are these and the following words to Hab 2:9 to be understood:
that he may set his nest on high: in allusion to birds, especially the eagle, which builds its nest in high places, that it may be secure from any that would otherwise disturb it, or take it away: so these covetous and ambitious bishops, getting great wealth and riches, and large dominions into their hands, secular power and authority, as well as ecclesiastical, set themselves up, and advanced their see and seat, not only above all other bishops, but even above the kings and princes of the earth, above all that are called gods, 2Th 2:4 and by such means endeavoured to gain their point, the main thing they had in view:
that he may be delivered from the power of evil; that they might be safe and secure against all worldly power, and be out of the jurisdiction of the princes of the earth, and in no danger of being dispossessed or crushed by them.
Fuente: John Gill’s Exposition of the Entire Bible
The second woe is pronounced upon the wickedness of the Chaldaean, in establishing for himself a permanent settlement through godless gain. Hab 2:9. “Woe to him who getteth a godless gain for his house, to set his nest on high, to save himself from the hand of calamity. Hab 2:10. Thou hast consulted shame to thy house, destruction of many nations, and involvest thy soul in guilt. Hab 2:11. For the stone out of the wall will cry, and the spar out of the wood will answer it.” To the Chaldaean’s thirst for robbery and plunder there is attached quite simply the base avarice through which he seeks to procure strength and durability for his house. , to get gain, has in itself the subordinate idea of unrighteous gain or sinful covetousness, since denotes cutting or breaking something off from another’s property, though here it is still further strengthened by the predicate , evil (gain). (his house) is not the palace, but the royal house of the Chaldaean, his dynasty, as Hab 2:10 clearly shows, where evidently denotes the king’s family, including the king himself. How far he makes for his family, is more precisely defined by . , his (the Chaldaean’s) nest, is neither his capital nor his palace or royal castle; but the setting up of his nest on high is a figure denoting the founding of his government, and securing it against attacks. As the eagle builds its nest on high, to protect it from harm (cf. Job 39:27), so does the Chaldaean seek to elevate and strengthen his rule by robbery and plunder, that it may never be wrested from his family again. We might here think of the buildings erected by Nebuchadnezzar for the fortification of Babylon, and also of the building of the royal palace (see Berosus in Hos. c. Ap. i. 19). We must not limit the figurative expression to this, however, but must rather refer it to all that the Chaldaean did to establish his rule. This is called the setting on high of his nest, to characterize it as an emanation from his pride, and the lofty thoughts of his heart. For the figure of the nest, see Num 24:21; Oba 1:4; Jer 49:16. His intention in doing this is to save himself from the hand of adversity. is not masculine, the evil man; but neuter, adversity, or “the hostile fate, which, so far as its ultimate cause is God (Isa 45:7), is inevitable and irreversible” (Delitzsch). In Hab 2:10 the result of his heaping up of evil gain is announced: he has consulted shame to his house. , to form a resolution. His determination to establish his house, and make it firm and lofty by evil gain, will bring shame to his house, and instead of honour and lasting glory, only shame and ruin. , which has been variously rendered, cannot be the plural of the noun , “the ends of many nations,” since it is impossible to attach any intelligent meaning to this. It is rather the infinitive of the verb , the occurrence of which Hitzig can only dispute by an arbitrary alteration of the text in four different passages, and is equivalent to , to cut off, hew off, which occurs in the piel in 2Ki 10:32 and Pro 26:6, but in the kal only here. The infinitive construct does not stand for the inf. abs., or for , exscindendo , but is used substantively, and is governed by , which still retains its force from the previous clause. Thou hast consulted (resolved upon) the cutting off, or destruction, of many nations. , and sinnest against thy soul thereby, i.e., bringest retribution upon thyself, throwest away thine own life. On the use of the participle in the sense of the second person without , see at Hab 1:5. , with the accusative of the person, as in Pro 20:2 and Pro 8:36, instead of . The participle is used, because the reference is to a present, which will only be completed in the future (Hitzig and Delitzsch). The reason for this verdict, and also for the hoi which stands at the head of this strophe, follows in Hab 2:11. The stone out of the wall and the spar out of the woodwork will cry, sc. because of the wickedness which thou hast practised in connected with thy buildings (Hab 1:2), or for vengeance (Gen 4:10), because they have been stolen, or obtained from stolen property. The apparently proverbial expression of the crying of stones is applied in a different way in Luk 19:40. does not mean the wall of a room here, but, as distinguished from , the outside wall, and , the woodwork or beams of the buildings. The . . , lit., that which binds, from in the Syriac and Targum, to bind, is, according to Jerome, “the beam which is placed in the middle of any building to hold the walls together, and is generally called by the Greeks.” The explanations given by Suidas is, , hence rafters or beams. , will answer, sc. the stone, i.e., join in its crying (cf. Isa 34:14).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Habakkuk proceeds in exciting the king of Babylon by taunts; which were not scurrilous jests, but contained serious threatening; for, as it has been already said, the Prophet here introduces indeed the common people, but in that multitude we are to recognize the innumerable heralds of God’s vengeance: and hence he says, Woe to him who coveteth, etc.; or we may say, He! for it is a particle of exclamation, as it has been said: He! thou, he says, who covetest an evil covetousness to thy house, and settest on high thy nest: but what shall happen? The next verse declares the punishment.
The clause, Woe to him who covets an evil covetousness to his house, may be read by itself,—that this cupidity shall be injurious to his house; as though he had said, “Thou indeed wouldest provide for thy house by accumulating great riches; but thy house shall find this to be evil and ruinous. So the word רעה, roe, evil, might be referred to the house; but the verse is best connected by reading the whole together; that is, that the Babylonians not only provided for themselves, while they with avidity plundered and collected much wealth from all quarters; but that they wished also to make provisions for their sons and grandsons: and we also see, that avarice has this object in view; for they who are anxiously bent on the accumulation of riches do not only regard what is needful for themselves to pass through life, but also wish to leave their heirs rich. Since then the avaricious are desirous of enriching for ever their houses, the prophet, deriding this madness, says, Woe to him who covets an evil covetousness to his house; that is, who wishes not only to abound and be satiated himself, but also to supply his posterity with abundance.
He adds another vice, which is almost ever connected with the former— that he may set, he says, his nest on high; for the avaricious have a regard to this—to fortify themselves; for as an evil conscience is always fearful, many dangers come across their minds—“This may happen to me,” and then, “My wealth will procure for me the hatred and envy of many. If then some danger be at hand, I shall be able to redeem my life many times;” and he also adds, “Were I satisfied with a moderate portion, many would become my rivals; but when my treasures surpass what is common, then I shall be as it were beyond the reach of men; and when others envy one another, I shall escape.” So the avaricious think within themselves when they are ardently bent on accumulating riches, and form for themselves a great heap like a nest; for they think that they are raised above the world, and are exempt from the common lot of men, when surrounded by their riches.
We now then see what the Prophet means: Woe, he says, to him who wickedly and intemperately covets. And why does he so do? To enrich his posterity. And then he adds, to him who covets that he may set his nest on high; that is, that he may by wealth fortify himself, that he may be able to drive away every danger, and be thus exempt from every evil and trouble. And he adds, that he may deliver himself from the power of evil; he expresses now more clearly what I have said—that the rich are inebriated with false confidence, when they surpass all others; for they think not themselves to be mortals, but imagine that they have another life, as though they had a world of their own, free from all dangers. But while the avaricious thus elevate themselves by a proud confidence, the Prophet derides their madness. He then subjoins their punishment—
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Hab. 2:9. Woe] the second, against establishing a permanent settlement by godless gain. Evil] Covetousness surpassingly evil and fatal to itself. House] Not the palace but the dynasty (Hab. 2:10). High] As eagles build nests on high to protect from harm (cf. Job. 39:27); so does the Chaldean seek to elevate and strengthen his rule by robbery and plunder, that it may never be wrested from his family again.
Hab. 2:10. Shame] the result instead of glory.
Hab. 2:11.] Personification. Cry] For the injustice they had suffered (cf. Luk. 19:40). Answer] the stone, i.e. join in its crying.
HOMILETICS
THE EVIL COVETOUSNESS.Hab. 2:9-11
The second woe is now pronounced against coveting still more, and aiming still higher. The desire to build stately palaces, to be exempt from common misfortunes, and to perpetuate human greatness, is condemned. It is an evil covetousness or gain.
I. The design of this covetousness. That he may set his nest on high, &c.
1. To enjoy the comforts of life. The covetous seek ease and comfort, make their nest in their acquisitions, and feather it for their offspring, as the eagle builds on high to save its young from destruction. They think their prosperity can never change, and believe they have enough to secure perpetual comfort. Soul, thou hast much goods laid up for many years; take thine ease, &c.
2. To escape the calamities of life. That he may be delivered from the power of evil. He fears evil from those whom he has injured, and builds on high, and fortifies himself against dangers. But what avails the height, when sin is in the foundation? Babylon was built on high, encircled by walls which no invader could scale or shatter. But it was levelled to the dust, and its proud king ranked with the brutes. God can overthrow the strongest tower, and terror invade the proudest conscience. Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down (Oba. 1:4 : Jer. 49:16).
II. The proofs of this covetousness. The very buildings which they rear cry out against their conduct. Gods works speak of his wisdom, power, and glory. So mans works declare his skill and his guilt. Works of mercy are memorials before God, and plead there; works of cruelty and wrong cry out for vengeance upon the oppressor.
1. The stones in the wall cry out.
2. The beam out of the timber responds to the cry. Here are strange witnesses, woeful antiphonies in sin. If everything else is silent, their houses built by oppression and blood shall testify against them. The whole creation groans beneath the bondage of their corruption. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbours service without wages, and giveth him not for his work.
III. The results of this covetousness. The covetous man takes a wrong course for his wealth, his family, and his posterity. With all his pains and schemes he cannot preserve himself from utter ignominy and ruin.
1. He inflicts personal injury. And hast sinned against thy soul. Men neglect their souls in pursuit of the world, and find their gain in the end to be a poor bargain. The covetous man heaps up riches not to enjoy them, but to have them; and starves himself in the midst of plenty, and most unnaturally cheats and robs himself of that which is his own; and makes a hard shift to be as poor and miserable with a great estate as any man can be without it [Tillotson]. In the present world he disquiets himself, pierces himself through with many sorrows; and in the world to come he will lose what the whole world cannot redeem
Some, oer-enamourd of their bags, run mad,
Groan under gold, yet weep for want of bread [Young].
2. He brings social disgrace. Thou hast consulted shame to thy house. By cutting off many people, he gained disgrace not safety. Mighty conquerors who destroy others do not secure their own throne. Those who scandalise, undermine, or impoverish their neighbours to make room for themselves, turn their own glory and that of their posterity into shame (Pro. 15:25-27; Pro. 14:11). He that trusteth in his riches shall fall; but the righteous shall flourish as a branch.
HOMILETIC HINTS AND SUGGESTIONS
Hab. 2:9. Evil covetousness not a good covetousness. Covet earnestly the best gifts, &c. The desire itself was evil in its nature. Its results were evil, from which he sought to deliver himself. Covetousness is always evil when joined with ambition, infidelity, and confidence in earthly wealth. On high.
1. The foundation of the building: pride, ambition, and earthly power.
2. The fate of the building. Overthrown by Divine power. He who builds his house with other peoples property, collects stones for his grave [Cramer]. What the world calls protection, cannot protect against Gods judgments; death mounts over all rocks [Diedrich]. A nest imports two things: first, warmth, or a fence against cold: secondly, safety, or a fence against danger. Nests are builded close, and so they are warm, and they are built either on high, or out of the way in some secret place, and so they are safe [Caryl].
Hab. 2:10. Thou hast consulted. Holy Scripture overlooks the means, and places us at the end of all. Whatever the wicked had in view, to satisfy ambition, avarice, passion, love of pleasure, or the rest of mans immediate ends, all he was doing was leading on to a further endshame and death. He was bringing about not only these short-lived ends, but the lasting ends beyond, and these far more than the others, since that is the real end of a thing which abides, in which it at last ends [Pusey].
ILLUSTRATIONS TO CHAPTER 2
Hab. 2:9-10. House. How few houses have you that those that are now in them can say, My ancestor dwelt here, and these were his lands? Go over the whole country, few can say so. Men when they build have conceits. Now I build for my child, and for my childs child. God crosses them. Either they have no posterity, or by a thousand things that fall out in the world, it falls out otherwise [Rd. Sibbes]. Consulted shame
Sin and shame are ever tied together
With Gordian knots, of such a strong thread spun,
They cannot without violence be undone. [Webster.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(9) Woe to him that coveteth . . .Better, Woe to him who accumulates wicked gain for his house, who sets his nest on high to save himself from the hand of evili.e., who gathers spoil from the nations, and stows it away in an impregnable treasure- house. The expression sets his nest on high finds more than sufficient illustration in the exaggerated accounts of Babylon given by Herodotus and Ctesias. The former gives 337 feet, the latter 300 feet, as the height of its walls. The height of the towers was, according to Ctesias, 420 feet. There were 250 of these towers, irregularly disposed, to guard the weaker parts of the wall. The space included by these colossal outworks was, according to Herodotus, about 200 square miles.
The language of this verse recalls Jeremiahs rebuke of Jehoiakim (Jer. 22:13 seq.). There, however, the sentence is on individual sin, here it is on that of a nation personified.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(9-11) Woe on the aggrandisement of the new dynasty by force and cunning.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Woe upon rapacity, Hab 2:9-11.
In this stanza the Chaldeans are represented as a covetous man who builds his house with blood and violence, and seeks to store there all kinds of treasures, that he may be “delivered from the power of the evil,” and be safe as a bird in his nest on high. But he cannot escape judgment; the very stones and beams of the house cry to heaven for vengeance.
Fuente: Whedon’s Commentary on the Old and New Testaments
9. Coveteth an evil covetousness Better R.V., “getteth an evil gain.” The vast spoil taken from the nations by evil and illegitimate means.
To his house Not the palace, but the entire land and nation (see on Hos 8:1). It was for the purpose of enriching and exalting the nation that the conquests were undertaken.
Set his nest on high A figure expressing the purpose of establishing his power forever (Num 24:21; Oba 1:4). As the eagle sets his nest on high to protect himself and his young against attacks, so the Chaldean seeks to fortify his position, that he may escape harm forever.
From the power of evil Not the “evil one,” but any possible attack or calamity (Psa 49:6; Isa 31:2).
Fuente: Whedon’s Commentary on the Old and New Testaments
The Second Woe ( Hab 2:9-11 ).
Hab 2:9-11
‘Woe to him who obtains an evil gain for his house, that he may set his nest high up, that he may be delivered from the hand of evil. You have devised shame to your house, by cutting off many people, and have sinned against your soul. For the stone will cry out of the wall, and the beam out of the timber will answer it.’
The second woe concentrates on his obtaining evil gain for himself and his house. With it he exalts himself, building on heights that he may dwell secure, where evil, the evil that he visits on others, cannot reach him. By his planning he has devised shame to his house, because it has resulted in him cutting off many peoples, with the consequence that God will have to deal with him. And this is also a sin against his own soul. He is personally marred and guilty. For these verses compare Jer 22:13-17 which may have been influenced by this passage.
The result is declared in vivid terms. The house he has built for himself will shout out his guilt. The stones in the wall will cry out, and the timber will answer them. His great palace of such majesty will sufficiently reveal his guilt and draw all men’s attention to it.
And so will all that we do from a selfish motive speak against us in the last Day.
Fuente: Commentary Series on the Bible by Peter Pett
The Four Remaining Woes
v. 9. Woe to him that coveteth an evil covetousness to his house, v. 10. Thou hast consulted shame to thy house, v. 11. For the stone shall cry out of the wall and the beam out of the timber, v. 12. Woe to him that buildeth a town with blood! v. 13. Behold, is it not of the Lord of hosts that the people shall labor in the very fire, v. 14. For the earth shall be filled with the knowledge of the glory of the Lord, v. 15. Woe unto him that giveth his neighbor drink, v. 16. Thou art filled with shame for glory, v. 17. For the violence of Lebanon, v. 18. What profiteth the graven image that the maker thereof hath graven it, v. 19. Woe unto him that saith to the wood, Awake! v. 20. But the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
Hab 2:9. That he may set his nest on high Who setteth his nest on high, that he may be delivered from evil; or be exempted, or secured from the reach of evil; that is to say, from the destruction of his city and empire, which the prophets of Israel, who were captives in his kingdom, denounced.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hab 2:9 Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
Ver. 9. Woe to him that coveteth an evil covetousness ] For there is a good covetousness (which few are guilty of), 1Co 12:31 , “Covet earnestly the best gifts: and yet show I unto you a more excellent way.” Covet earnestly the best graces, such as are faith, hope, and charity, these are better than gifts. A shop full of barrels enrich not unless they be full of commodities. Gifts (as to heaven) are but the lumber of a Christian; it is grace makes him rich toward God, and of that he cannot be too covetous. But the covetousness of the Chaldeans here threatened and thundered against was of another nature. It is called an evil covetousness and hath its name in the original of piercing or wounding, as Joe 2:8 , and fitly, both in respect of a man’s self, 1Ti 6:10 , and others, Pro 1:19 Amo 9:1 , and here. Woe to such, and destruction too, as Hos 7:13 . The Lord, to show his just indignation against covetous persons, smiteth his fists at them, as Balak did at Balaam, Num 24:10 . See Eze 22:13 , “Behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee.” Now, lest people should object or conceive that those were but great words, and that the Lord would not do so as he said, or that they should deal well enough with him, therefore it followeth Hab 2:14 , “Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the Lord have spoken, and will do it.”
To his house
That he may set his nest on high
That he may be delivered from the power of evil
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
coveteth . . . covetousness = extorteth a gain.
set his nest on high. Reference to Pentateuch (Num 24:21).
power = hand. Put by Figure of speech Metonymy (of Cause), App-6, for the power exercised by it.
evil. Hebrew. ra’a’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
that coveteth an evil covetousness: or, that gaineth an evil gain, Gen 13:10-13, Gen 19:26-38, Deu 7:25, Deu 7:26, Jos 7:21-26, 1Ki 21:2-4, 1Ki 21:19-24, 2Ki 5:20-27, Job 20:19-28, Jer 22:13-19, Zec 5:1-4, Act 1:17-25, Jud 1:11
set: Psa 10:3-6, Psa 49:11, Psa 52:7, Pro 18:11, Pro 18:12, Isa 28:15, Isa 47:7-9, Jer 49:16, Oba 1:4
power of evil: Heb. palm of the hand
Reciprocal: Exo 20:17 – thy neighbour’s house Deu 5:21 – General 1Sa 15:19 – fly upon 1Ki 21:4 – heavy Job 21:28 – Where Job 29:18 – I shall die Psa 119:36 – and not to Pro 1:19 – every Pro 11:29 – that Pro 15:27 – He that is Pro 21:12 – wisely Isa 5:8 – them Isa 10:1 – Woe Jer 5:27 – so are Jer 22:23 – makest Jer 51:13 – and the Mic 3:10 – build up Zion Zec 5:4 – and it shall remain Mar 10:24 – trust Luk 12:15 – Take Luk 12:21 – he Act 8:20 – Thy
Fuente: The Treasury of Scripture Knowledge
Hab 2:9. The prophet now turns his writing into a general discussion at certain principles pertaining to the conduct of man and of God’s attitude toward the same. Coveteth an evil covetousness means to desire that which would be wrong to have. That which would make it wrong Is his evil motive namely, that he might set his nest on high which means the act of selfexaltation or pride.
Fuente: Combined Bible Commentary
Hab 2:9-11. Wo to him that coveteth an evil covetousness to his house
Which Nebuchadnezzar strove to aggrandize, and which Cyrus cut off. Newcome. The translation of the LXX. accords exactly with ours: but the Hebrew, , seems to be more exactly rendered by Dr. Wheeler, Wo unto him that procureth wicked gain for his family: that is, who endeavours to raise it to a state of wealth and pre-eminence by sinful means. That he may set his nest on high May exalt himself and his family to such power and greatness, that they shall be out of the reach of all their enemies; that he may be delivered from the power of evil May be kept secure and out of danger from all below him. This is spoken of Nebuchadnezzar, his family and kingdom; that as birds, guided by instinct, build their nests on the top of rocks and trees, or other places; so the king of Babylon thought, by getting possession of many places strong by their situation, on lofty eminences difficult to come at, as well as by their fortifications, that he, his family, and kingdom, should always be safe and out of danger from any enemy; or, as it is expressed in the text, from the hand of evil. Thou hast consulted shame to thy house by cutting off many people, &c. Thy cruelty toward others will turn at last to thy own confusion, and utter extirpation. And hast sinned against thy own soul Hast done that which will bring destruction on thyself. For the stone shall cry out of the wall, &c. The walls of so many cities thrown down, and the ruins of a multitude of houses, will bear witness of thy injustice and cruelty.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Judgment for self-exaltation 2:9-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Babylon used its unjust acquisitions to build a secure place for itself that it thought would be safe from all calamity (cf. Gen 11:4). It built a strong and rich dynasty (house) so it would be self-sufficient. Another interpretation is that the secure nest in view is the capital city. [Note: Bruce, p. 867.]
Saving to protect oneself from large future expenses is not wrong in itself, but to build a fortune so one will not have to trust in anyone else is saving with the wrong attitude (cf. Jas 5:1-6).