John Calvin Commentary Habakkuk 2:9

"Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!" — Habakkuk 2:9 (ASV)

Habakkuk proceeds in provoking the king of Babylon by taunts, which were not vulgar jokes but contained serious threats. For, as has already been said, the Prophet indeed introduces the common people here, but in that multitude we are to recognize the innumerable heralds of God’s vengeance.

And so he says, Woe to him who coveteth, etc. Or we may say, "Ah!" for it is a particle of exclamation, as has been said. "Ah! you," he says, "who covet an evil covetousness for your house, and set your nest on high." But what will 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, meaning that this greed will be injurious to his house. It is as though he had said, “You indeed would provide for your house by accumulating great riches, but your house will 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. This means that the Babylonians not only provided for themselves while they avidly plundered and collected much wealth from all quarters, but they also wished to make provisions for their sons and grandsons.

We also see that avarice has this object in view, for those who are anxiously bent on accumulating riches do not only regard what is necessary for themselves to pass through life, but also wish to leave their heirs rich.

Since, then, the avaricious are desirous of enriching their houses forever, the prophet, deriding this madness, says, Woe to him who covets an evil covetousness to his house; that is, one 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 always connected with the former, when he says, that he may set his nest on high. For the avaricious have this in mind: to fortify themselves. Because an evil conscience is always fearful, many dangers enter 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 is at hand, I will be able to redeem my life many times.” And the avaricious person also thinks, “If I were satisfied with a moderate portion, many would become my rivals; but when my treasures surpass what is common, then I will be, as it were, beyond the reach of men; and when others envy one another, I will escape.” So the avaricious think within themselves when they are ardently bent on accumulating riches, forming 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 see then what the Prophet means: Woe, he says, to him who wickedly and intemperately covets. And why does he do so? 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, so 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 do not think of themselves as 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 adds their punishment.