Habakkuk 2:6b-20
Davidson considers the preceding section of the book preliminary while in this section is the real subject of the prophecy. The writer, however, considers this section to be subsidiary to the central concern, which is the passage just preceding.
Most scholars consider the “woes” of this section to be addressed to the Chaldeans, and perhaps a primary intention in this direction may be granted. However, the principles of evil described are subject to God's judgment and wrath wherever they appear. These “woes” may therefore be considered as parallel with the “woes” of Isa. 5:8-25 and related to the wickedness of Habakkuk's own people.
A. THE MERCILESS CAPITALIST, 2:6b -8
The Chaldean is compared to one who multiplies his own wealth at the expense of another, unmindful of and not caring for the despair of his victims. He is motivated by insatiable lust for gain.
Thick clay (6) means pledges. Chaldea is a merciless usurer who requires the nations to give him heavy pledges. The word increaseth seems to allude to the custom of exacting usury, a custom hated by the Jews. “The Chaldean is represented as a creditor who exacts heavy interest; the victimized nations are thus debtors, but also ‘biters,’ who, when their day comes, will punish him remorselessly for his exactings.”1 Perhaps it may be paraphrased in English slang, “You have put the bite on them; they will soon put the bite on you.” The tables will soon be turned and those who are victimized will see themselves vindicated in the overthrow of their oppressors.
Vex thee (7) is a stronger word than the English indicates. It has the significance of “shaking violently,” like the wind shakes the tree so that its fruit falls to the ground.2 This will be done to cause them to disgorge their plunder, to “shake them loose” from their illgotten gain.
Booties (spoils) is plural and thus intensive, revealing the extent of the plunder to be torn from the oppressor. The faith behind this cry is that there is a lex talionis in history, a principle of retribution that the wrong will be punished; “he who has spoiled will be spoiled,” measure for measure (cf. Isa. 33:1).
B. THE WEALTHY VILLAIN, 2:9-11
In this “taunt-song,” the cry is against the Chaldean's rapacity and self-aggrandizement. It describes the nation which is establishing itself by plunder and making efforts only at selfish self-security. This is indeed an evil covetousness to his house (9). In this effort the enemy has “set high his nest, to save him from the grasp of calamity.”3
The first song affirmed Habakkuk's faith in a law of retribution. This one pictures the nation attempting to evade this law. But though having secured himself like the eagle in its nest (9) among the crags, and having silenced every witness against him, he has sinned against his own soul (10). The stone … beam and timber (11) of his very house cry out in protest. “His would indeed be a haunted house.”4
C. THE DECEITFUL RULER, 2:12-14
The same condemnation voiced in 12 is made of Jerusalem in Mic. 3:10 and of Jehoiakim in Jer. 22:13, 17: Woe to him that buildeth a town with blood!
Verse 13 has two possible meanings. One is that the oppressed people will not forever see their labors go up in smoke. More probable is the idea that the labors of the Chaldeans are destined for the fire (13), which will destroy the cities they have built. Their work will end in vanity. This same word is used by Koheleth ( “the Preacher”) to describe life without God (Eccles. 1:2). It means “emptiness” or, literally, “striving after wind.” Thus the cities and kingdoms built on blood are self-defeating, such establishments being acts of historical suicide.
In contrast to the perishing kingdoms of unrighteousness are the conquests of Jehovah, whose kingdom will overthrow the kingdoms of this world and be established over the whole earth. For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea (14). The members of this Kingdom do not toil only to have their works burned up in the fire. They have their treasures where moth and rust do not corrupt nor thieves break through and steal (Matt. 6:19).
D. THE DRUNKEN EXPLOITER, 2:15-17
The reference in 15 is to the intoxicating effects of strong drink which cause one to become insensible, thus exposing himself to the gaze and exploitation of any who would take advantage. The prophet is possibly thinking of Noah (Gen. 9:21) or Lot (Gen. 19:30-35).
The actual reading is obscure in meaning. In order to use the word bottle (15) as in the KJV, the vowel points must be altered. As it stands in the Hebrew text, the word is “wrath,” very similar to bottle. The text itself says that wrath was mixed with the drink. Consequently Douglas translates, “Woe unto him that giveth his neighbor drink, that addest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness.” The meaning perhaps is that the Babylonians make their proposed victims drink (metaphorically) drugged wine to increase their stupefaction and helplessness.5
But once again the principle of retribution operates. These who have given the cup will themselves be forced to drink the cup of the Lord's right hand (16). In so drinking, they become intoxicated. In fact they are already filled with shame (sated), and the ensuing helplessness will issue in disaster to themselves. The wicked man will suffer the same thing he has perpetrated on others.
Shameful spewing is one word in the Hebrew, an intensive form of the word “shame.” It seems to be a play on words comparing the first phrase—filled with shame for (instead of) glory—with this second intensive use, Shameful spewing shall be on thy glory. Lehrman translates shameful as “filthiness” and quotes Kimchi as interpreting it to be a compound word composed of “disgrace” and “vomiting,” indicative of the vomiting that follows a drunkard's orgy. Thus the KJV translation is excellent.
According to Isa. 14:8 the Babylonians stripped the Lebanon forest, which explains the meaning of v. 17. It is interesting that Habakkuk conceives of this rape of nature as an injustice which is worthy of divine retribution. One may conclude that here is a view which encompasses the whole of life as being under divine rule. Wholesale violation of nature should not be carried on lightly even for religious purposes (the building of temples, as the enemy had done).
E. THE STUPID IDOLATER, 2:18-20
The denunciation in these verses is unique in that the woe is restrained until later in the oracle (v. 19) rather than appearing at the beginning, as in the case of the preceding ones. Perhaps it is intended to be more intense because it is of a strictly religious nature, dealing with the worship of idols. The stupidity of idolatry is caricatured in poignant language. The term translated idols (18) is a contemptuous word meaning “nonentities.” The Smith-Goodspeed translation has clearly captured the striking picture:
Of what use is an idol when its designer has designed it
Or a molten image, and a teacher of lies?
For he who designed his own image trusts in it
So that he makes dumb nonentities!
Arise, it shall teach! (19) Habakkuk is astounded that men call upon inert matter to communicate. He has noted, however, that the dumb idol teaches lies, because the idol says only what is put into its mouth. A nature perverted to the point of worshipping idols will place within its mouth approbation for those things in which a perverted nature would delight. Here, however, Habakkuk shows the absurdity of expecting a real revelation from these human creations. The affirmative statement should perhaps be cast in the form of a question, as, “Can this give revelation?” (RSV)
One is reminded of Elijah's taunts at the prophets of Baal who in agony pled with their dumb deity to answer (I Kings 18: 26-29), or of Jeremiah's parody on idolatry in Jer. 10:3-16.
Verse 20 is one of the most thrilling passages in the Old Testament. In vivid contrast to the dumb idols, who sit in silence in their morbid temples surrounded by vile worship, The Lord is in his holy temple: let all the earth keep silence before him. This may have been a call to worship in the language of the Temple service and provides a fitting transition to the liturgical hymn which follows in c. 3.
Silence is a Hebrew exclamation meaning, “Hush!” or, “Be still!” Thus the series of woes begins with a revelation that God is working. It is a call to the righteous to be faithful. This affirmation of faith is an appropriate capstone to v. 4, the golden text of Habakkuk: “The just shall live by his … [faithfulness].”