Habakkuk 2:15

KJV

¶ Woe unto him that giveth his neighbour drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!

KJV (with Strong's)

Woe {H1945} unto him that giveth his neighbour {H7453} drink {H8248}, that puttest {H5596} thy bottle {H2573} to him, and makest him drunken {H7937} also, that thou mayest look {H5027} on their nakedness {H4589}!

Complete Jewish Bible

"'Woe to him who has his neighbor drink, adds his own poison and makes him drunk, in order to see him naked.

Berean Standard Bible

Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness!

American Standard Version

Woe unto him that giveth his neighbor drink, to thee that addest thy venom, and makest him drunken also, that thou mayest look on their nakedness!

Commentary

### SUMMARY
Habakkuk 2:15 delivers a severe prophetic "woe" against those who intentionally exploit the vulnerable by inducing intoxication for the purpose of humiliation and sexual degradation. This verse is part of a series of divine judgments pronounced against the ruthless Babylonian empire, highlighting their depraved practices of conquest and their ultimate accountability before God for their acts of oppression, particularly the calculated debasement of conquered peoples. It underscores God's unwavering condemnation of those who prey on the weaknesses of others for their own perverse gain.

### CONTEXT
* **Literary Context:** Habakkuk 2:15 is the fourth in a series of five "woes" (vv. 6-20) pronounced by God through the prophet Habakkuk against the Chaldeans (Babylonians). These woes serve as God's answer to Habakkuk's lament in [Habakkuk 1](/habakkuk/1 "Habakkuk 1 - Habakkuk's Complaint and God's Response"), where the prophet questions why God would use such a wicked nation to punish Judah. Following the foundational declaration of God's justice and the principle that "the just shall live by his faith" in [Habakkuk 2:4](/habakkuk/2-4 "Habakkuk 2:4 - The Just Shall Live by Faith"), these woes systematically dismantle the perceived might and impunity of the oppressor. Each woe targets a specific sin of Babylon—extortion, violence, building on injustice, exploitation, and idolatry—culminating in the declaration of God's universal sovereignty. This particular woe, therefore, is not an isolated ethical condemnation but an integral part of a broader divine indictment demonstrating that even God's instruments of judgment are themselves subject to His ultimate justice.
* **Historical & Cultural Context:** The prophet Habakkuk ministered in Judah during the late 7th century BCE, a tumultuous period marked by the decline of the Assyrian empire and the rapid rise of Babylon. Judah found itself caught between these two superpowers, eventually falling under Babylonian dominion. The Chaldeans were renowned for their military prowess and their brutal methods of conquest and subjugation. It was a common practice among ancient Near Eastern conquerors to humiliate defeated enemies, often involving public shaming, stripping, and even sexual assault, to break their spirit and assert dominance. The act of forcing intoxication was a particularly insidious method, as it rendered victims utterly defenseless, making them easier to exploit and debase. This verse specifically condemns the deliberate act of making someone drunk to expose their "nakedness," which in this context carries strong connotations of public shame, sexual exploitation, and the utter violation of human dignity, reflecting the barbaric practices of the Babylonians against their captives and conquered populations.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Habakkuk and the broader prophetic tradition. First, it underscores the theme of **Divine Justice and Retribution**, asserting that God will not allow wickedness, especially the exploitation of the vulnerable, to go unpunished, even when perpetrated by those He uses for His purposes. Second, it highlights the **Sinfulness of Oppression and Exploitation**, particularly when it involves calculated malice and the violation of human dignity. The act described is not merely a lapse in judgment but a deliberate scheme to debase. Third, the theme of **Vindication of the Oppressed** is present; despite the apparent triumph of the wicked, God sees the suffering and will ultimately bring justice to those who have been exploited. This aligns with the broader biblical emphasis on caring for the vulnerable, as seen in the Mosaic Law's provisions for the poor and marginalized ([Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor")) and the prophetic calls for social justice ([Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down")). Finally, it speaks to the **Depravity of Human Nature** when unchecked by divine law, revealing the depths to which humanity can sink in its pursuit of power and pleasure.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Woe (Hebrew, _hôwy'_):** This exclamation serves as a solemn and severe prophetic pronouncement, often introducing a declaration of impending judgment or lament. It is not merely an expression of sorrow but a denunciation, signaling God's strong disapproval and the certain calamity that awaits the one against whom it is directed. In this context, it emphasizes the gravity of the sin and the certainty of divine retribution.
* **drunken (Hebrew, _shâkar'_):** Derived from a primitive root meaning "to become tipsy" or "to satiate with a stimulating drink," this word describes the state of intoxication. Here, it is used causatively, highlighting the deliberate act of causing another person to become drunk. The emphasis is on the intentional manipulation of someone's physical and mental state to render them vulnerable and incapable of resistance or clear judgment.
* **nakedness (Hebrew, _mâʻôwr'_):** While literally referring to physical nakedness, in this context, and especially in the plural form (pudenda), it carries profound connotations of shame, disgrace, and public humiliation, often with strong sexual implications. It signifies the stripping away of dignity, honor, and privacy, exposing a person to utter vulnerability and exploitation. The act of looking upon their nakedness implies not just observation, but a perverse enjoyment of their degradation.

#### Verse Breakdown
* **"Woe unto him that giveth his neighbour drink":** This opening clause immediately establishes the prophetic condemnation. The term "neighbour" (rêaʻ) broadly refers to another person, not necessarily an intimate acquaintance, emphasizing the universal nature of this ethical principle. The sin is not merely providing a drink, but the malicious intent behind it—to cause intoxication for an ulterior motive.
* **"that puttest thy bottle to [him], and makest [him] drunken also":** This expands on the initial condemnation, detailing the active and deliberate nature of the sin. The "bottle" (chêmeth) refers to a skin bottle, indicating a direct and intentional act of furnishing the drink. The repetition of the idea of making someone "drunken" underscores the calculated nature of the act, emphasizing that the perpetrator is actively facilitating the vulnerability of the victim, not merely observing it.
* **"that thou mayest look on their nakedness!":** This climactic phrase reveals the vile motive behind the forced intoxication. "Nakedness" (mâʻôwr) here signifies not only physical exposure but profound shame, dishonor, and vulnerability, often implying sexual exploitation or public degradation. The act of "looking" (nâbaṭ) is not passive observation but a perverse, intentional gaze, deriving pleasure or satisfaction from the victim's debased state. This reveals the ultimate depravity of the oppressor's heart.

#### Literary Devices
Habakkuk 2:15 employs several potent literary devices to convey its powerful condemnation. The overarching device is the **Prophetic Woe**, an ancient Near Eastern and biblical literary form (Hôwy) that functions as a solemn curse or lament, announcing impending judgment. Its use here immediately signals the severity of God's condemnation. **Imagery** is vividly employed, particularly through the depiction of forced intoxication and the exposure of "nakedness," which evokes strong feelings of vulnerability, shame, and violation. This creates a visceral sense of the victim's plight and the perpetrator's depravity. There is also a strong element of **Irony** in the "woe" series: the Babylonians, who believe themselves mighty and unassailable, are here depicted as morally bankrupt and ultimately subject to a higher power. The "woe" itself foreshadows their downfall, turning their perceived strength into their ultimate weakness. Finally, the phrase "look on their nakedness" functions as **Symbolism**, representing not just physical exposure but the complete stripping away of dignity, honor, and autonomy, a profound act of dehumanization.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 2:15 stands as a stark testament to God's unwavering commitment to justice and His fierce condemnation of all forms of exploitation, particularly those that involve the deliberate debasement of human dignity. It reveals a God who is intimately aware of the suffering of the oppressed and who will hold accountable those who prey on the vulnerable. This divine indignation against calculated malice and sexual exploitation is a consistent thread throughout biblical theology, emphasizing that humanity, created in God's image, possesses inherent dignity that must not be violated. The verse serves as a theological foundation for understanding God's righteous anger against human trafficking, sexual abuse, and any system or individual that profits from the degradation of others.

* [Proverbs 20:1](/proverbs/20-1 "Proverbs 20:1 - Wine is a Mocker")
* [Romans 14:13](/romans/14-13 "Romans 14:13 - Do Not Cause Others to Stumble")
* [Matthew 18:6](/matthew/18-6 "Matthew 18:6 - Causing Others to Stumble")

### REFLECTION AND APPLICATION
Habakkuk 2:15 serves as a timeless and convicting mirror for humanity, calling us to profound self-examination regarding our interactions with others, especially those in positions of weakness or vulnerability. It challenges us to confront any inclination within ourselves to exploit, manipulate, or debase others for personal gain, pleasure, or power. The "woe" pronounced here is not merely against a historical empire but against a pervasive human sin that manifests in countless ways, from overt acts of sexual exploitation and human trafficking to more subtle forms of manipulation where one person's weakness is leveraged for another's advantage. This verse compels us to cultivate a posture of protection, respect, and compassion towards all, recognizing the inherent dignity of every individual as created in God's image. It calls us to be agents of justice, speaking out against and actively working to dismantle systems and practices that dehumanize and exploit, trusting that God sees every act of injustice and will ultimately bring His righteous judgment.

#### Questions for Reflection
* **In what ways might I, subtly or overtly, contribute to or benefit from the vulnerability of others?**
* **How does this "woe" challenge my understanding of power and responsibility in my relationships and community?**
* **What practical steps can I take to advocate for and protect those who are vulnerable to exploitation in my sphere of influence?**

### FAQ

**What is the significance of "nakedness" in Habakkuk 2:15?**

Answer: In Habakkuk 2:15, "nakedness" (Hebrew, _mâʻôwr_) signifies far more than mere physical exposure. While it certainly includes the physical act of stripping someone, its primary significance lies in the profound shame, disgrace, and public humiliation it represents. In ancient cultures, nakedness was often associated with extreme vulnerability, dishonor, and even sexual violation. The phrase "that thou mayest look on their nakedness" therefore implies a perverse enjoyment of another's utter debasement, often with strong connotations of sexual exploitation or public shaming. It highlights the perpetrator's intent to strip the victim of their dignity, honor, and autonomy, reducing them to an object of contempt and perverse gratification. This act is a core component of the "woe," revealing the depth of the oppressor's depravity and God's severe condemnation of such dehumanizing behavior.

### CHRIST-CENTERED FULFILLMENT
Habakkuk 2:15, with its fierce condemnation of those who exploit the vulnerable for their own perverse pleasure, finds its ultimate fulfillment and counter-narrative in the person and work of Jesus Christ. While the "woe" exposes the depths of human depravity and the certainty of divine judgment, Christ embodies the antithesis of such exploitation. He did not come to exploit humanity's weakness but to bear it, to heal it, and to redeem it. Instead of making others drunken to look on their nakedness, Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly endured the ultimate shame and nakedness on the cross, not to humiliate others, but to cover our shame and sin ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Our Faith")). He consistently championed the vulnerable, healed the sick, fed the hungry, and welcomed the outcast, demonstrating a radical love that elevates human dignity rather than debasing it ([Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Sheep and the Goats")). The judgment pronounced in Habakkuk 2:15 against the exploiters is a foreshadowing of the final judgment where Christ, as the righteous judge, will hold all oppressors accountable ([Revelation 20:11-15](/revelation/20-11-15 "Revelation 20:11-15 - The Great White Throne Judgment")). Conversely, for those who are exploited and suffer, Jesus offers true comfort, vindication, and the promise of a new creation where such atrocities will be no more ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears or Pain")). His life, death, and resurrection are the ultimate answer to the "woe," offering redemption from sin and an end to all forms of exploitation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 51:7

Babylon [hath been] a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad.

Genesis 9:22

And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

Revelation 17:6

And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

Revelation 17:2

With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

Revelation 18:3

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Exodus 32:25

And when Moses saw that the people [were] naked; (for Aaron had made them naked unto [their] shame among their enemies:)

Jeremiah 25:15

¶ For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.