Habakkuk 2:3 Komentář

In this chapter we have an answer expected by the prophet (Hab 2:1), and returned by the Spirit of God, to the complaints which the prophet made of the violences and victories of the Chaldeans in the close of the foregoing chapter. The answer is, I. That after God has served his own purposes by the prevailing power of the Chaldeans, has tried the faith and patience of his people, and distinguished between the hypocrites and the sincere among them, he will reckon with the Chaldeans, will humble and bring down, not only that proud monarch Nebuchadnezzar, but that proud monarchy, for their boundless and insatiable thirst after dominion and wealth, for which they themselves should at length be made a prey (Hab 2:2-8). II. That not they only, but all other sinners like them, should perish under a divine woe. 1. Those that are covetous, are greedy of wealth and honours (Hab 2:9, Hab 2:11). 2. Those that are injurious and oppressive, and raise estates by wrong and rapine (Hab 2:12-14). 3. Those that promote drunkenness that they may expose their neighbours to shame (Hab 2:15-17). 4. Those that worship idols (Hab 2:18-20).

INTRODUCTION TO HABAKKUK 2 This chapter contains an answer from the Lord to the expostulations, pleadings, and reasonings of the prophet, in the name of the people. The preparation of the prophet to receive this answer is described, Hab 2:1 then follows the answer itself, in which he is bid to write and make plain the vision he had, that it might be easily read, Hab 2:2 and a promise is made, that vision should still be continued to the appointed time, at which time the Messiah would come; and this the righteous man, in opposition to the vain and proud man, is encouraged to live in the faith of, Hab 2:3 and then the destruction of the enemies of the people of God is threatened for their pride, ambition, covetousness, oppression, and murder, Hab 2:5 which would be unavoidable, Hab 2:13 and issue in the spread of the knowledge of the glory of God in the world, Hab 2:14 and also the ruin of other enemies is threatened, for drawing men into apostasy, and for their violence and idolatry, Hab 2:15 upon which would follow an universal silence in the earth, Hab 2:20.

For the vision is yet for an appointed time,.... Not the present vision only, but vision or prophecy in general: it was a doubt that arose in the minds of the prophet and other good men, upon the notice given that the Chaldeans would be raised up to the destruction of the Jews; that then the law of God would cease, his worship would not continue; vision and prophecy would be no more; it would be all over with the doctrine of the law and the prophets: now in answer to this, and to remove this doubt, they are assured that vision or prophecy should "yet", or still, continue, and even "to the appointed time"; the time fixed for the continuance of it, notwithstanding the people of the Jews should be carried captive into another land: and accordingly so it was; there were prophets, as Daniel and Ezekiel, in the time of the captivity; and, after it, Haggai, Zechariah, and Malachi; yea, the law and the prophets were until John; for vision and prophecy were to be sealed up by the Messiah, and not before; see Luk 16:16 it was true indeed with respect to the present vision or prophecy concerning the Messiah, that that was not to be fulfilled presently; there was some considerable time first to elapse; there was a time appointed for the accomplishment of it, and it would remain till that time, and then be most surely fulfilled; which would be before the sceptre departed from Judah, while the second temple was yet standing, and when Daniel's seventy weeks, or four hundred and ninety years, were come; which were the limited, determined, and appointed time for the Messiah's coming, the time appointed of the Father, the fulness of time; so there was an appointed time for his coming to take vengeance on the Jewish nation, for their rejection of him, to which the apostle applies these words, Heb 10:37 and also for his spiritual coming, to visit his people in a gracious way; there is a set time to favour Zion and her children; as well as there is a day fixed for his second coming, or coming to judgment. But at the end it shall speak, and not lie; or rather, "he shall speak" (y); and so in the following clauses it should be rendered, not "it", but "he"; and so the apostle has taught us to interpret it of a person, and not a thing, Heb 10:37 that is, "at the end" of the time appointed, or at the end of the Jewish state, both civil and ecclesiastic, the Messiah should appear, as he did, which is called the end of the world, Co1 10:11 when a new world began, the world to come, the Gospel dispensation, of which Christ is said to be the Father, in the Greek version of Isa 9:6 see Heb 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher" (z); that shall publish and proclaim the glad tidings of the Gospel; and this agrees with Christ, the Logos, or Word of God, the great Prophet that should be raised up in the church, the teacher sent of God, the Wonderful Counsellor, and faithful witness; who spoke out the whole mind and will of God; published the everlasting Gospel; delivered out the doctrines of grace and truth; and spoke such words of grace as never man did, and with such power and authority as the Scribes and Pharisees did not. Some render the words, "and he shall break forth as the morning" (a); so the word is used in Sol 2:17 and so the Septuagint version, "he shall arise at the end"; like the rising sun: this agrees with Christ, the day spring from on high, and whose coming is said to be as the morning, Luk 1:78 and when he should thus appear, and exercise his prophetic office, he should "not lie"; this is the character of God himself, as opposed to a mere man, who is subject to lying and deceit; and suits well with Christ, who is truly God, and not a mere man; and answers to his character in prophecy and fact, that there was no guile in his mouth and lips, Isa 53:4 and fitly describes him as a preacher, who is truth itself; taught the way of God in truth; spoke the word of truth, the Gospel of our salvation; and no lie is of the truth; and who is infallible in all his doctrines, and does not and cannot deceive any; all his words are to be depended upon as faithful and true. Though it tarry, wait for it; or "though he tarry, wait for him"; not that he really would or did tarry; but he might seem to do so, not coming so soon as the Old Testament saints expected, and as they wished for and desired; it was a long time from the first promise of him; and sometimes the saints were ready to give it up, and their hearts to sink and faint, because it was seemingly deferred. This shows that this prophecy does not respect the Babylonish captivity; for that had no seeming delay, but, as soon as ever the seventy years were up, there was a deliverance from it; but the Messiah's coming was long expected, and seemed to be deferred, and the patience of the saints was almost wore out; but they are here encouraged, when this was the case, still to wait for him, as good old Simeon and others did, about the time of his coming; and so his spiritual and second coming should be waited patiently for, though they may seem to be delayed. Because it will surely come, it will not tarry; or "for he that is to come", or "is coming, will come (b), and not tarry"; beyond the appointed time. This is a periphrasis of the Messiah; for, being so often spoken of as to come, it became a description of him, "he that is to come"; see Mat 11:3 and as it was foretold he would come, so assuredly he would come, and not stay a moment longer than the time appointed of the Father; in which fulness of time God sent him, and he came, Gal 4:3. The person here prophesied of is not Jeremiah, as Jarchi, but the Messiah; and this is acknowledged by some Jewish writers, ancient and modern; and removes the doubt and objection that might arise from the Chaldeans coming upon the Jews, and carrying them captive, as if the promise of the Messiah would fail, whereas it would not. In the Talmud (c), they say, "God does not renew his world till after seven thousand years; another says five thousand. R. Nathan says, this Scripture penetrates and descends into the abyss; i.e. fixes no particular time; "the vision is for an appointed time", &c.; not as our Rabbins, who inquire the meaning of a time, and times, and half a time; what then is meant, "but at the end it shall speak", and "not lie?" Let them burst that compute the times, who used to say when the time comes, and he cometh not, he will never come; but wait for him, as it is said, "if he tarry, wait for him": perhaps you will say, we wait, but he does not wait; this may be an instruction to you what he says, "therefore the Lord waiteth to be gracious", &c.'' Maimonides says (d), their twelfth fundamental article of faith is, the days of the Messiah; that is, to believe, and be firmly persuaded, that he will come, nor will he tarry; "if he tarry, wait for him": though, he observes, this Scripture does not fix the certain time; nor is it to be so expounded, so as to gather from thence the exact time of his coming. This they do not choose to own, though it does, because the time is long ago elapsed. Abarbinel (e) owns that this vision is different from that in the preceding verse Hab 2:2, which concerns the second temple, but this another redemption; and would have it that the words may be explained thus, he that shall come will come at the time appointed, which is mentioned; and, after his coming, the King Messiah shall not tarry from coming to redeem you; which, though a wrong sense, shows his conviction of the prophecy belonging to the Messiah. So Abendana (f) says, our Rabbins understand this, "at the end it shall speak", of the end of our redemption from this captivity in which we now are; and in this way it appears right to explain it, for the prophet was complaining of the prosperity of Nebuchadnezzar; and the Lord answers him, that he should write the vision of the destruction of Babylon, which should be at the end of seventy years; and said, do not wonder that I prolong to Babylon seventy years, for "yet the vision is for an appointed time": as if he should say, yet there is a vision for times afar off, "and at the end it shall speak": in all which there are plain traces of the sense the ancient synagogue put on this text, though now perverted, to favour their hypothesis of the Messiah being yet to come and save them. (y) "idque ille loquetur", Castalio. (z) "Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. (a) , Sept. (b) "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. (c) T. Bab. Sanhedrin, fol. 97. 2. (d) In Pocock. Porta Mosis, p. 176. (e) Mashmia Jeshua, fol. 64. 1. (f) Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2.

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. [Habakkuk 2:3-4] And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. [Habakkuk 2:3-4]

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. [Habakkuk 2:3-4] But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

The all-merciful and beneficent Father has [a heart for] those who fear him, and kindly and lovingly he bestows his favors upon those who come to him with a simple mind. Therefore let us not be double-minded; neither let our soul be lifted up on account of his exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind and of a doubting heart; who say, ‘These things we have heard even in the times of our fathers, but, behold, we have grown old, and none of them has happened unto us.’ ” You foolish ones! Compare yourselves with a tree; take the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; afterwards comes the sour grape, and then follows the ripened fruit. You perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall his will be accomplished, as the Scripture also bears witness, saying, “Speedily will he come, and will not tarry,” and “The Lord shall suddenly come to his temple, even the holy one, for whom you look.”

He is blessed who is named by another prophet, “He that comes,” in the passage, “Yet a little while, and he that comes will come and will not tarry,” who also came in the name of the Lord God his Father. And he is the Lord God that appeared for us. For he insists that he has come in the name of his Father when he says to the Jews, “I have come in my Father’s name, and you receive me not. If another comes in his own name, you will receive him.” He, then, who appeared for us—the Lord God, the blessed, who comes in the name of the Lord—was also the stone that those of old built up on the foundation of the Mosaic teaching, which they set aside and which, though set aside by them, has become the head of the corner of the church of the Gentiles. The oracle says it is wonderful, not to all that look on it but only to the eyes of the prophets, when it says, “And it is wonderful in our eyes.”

You are perhaps distressed that you are driven outside the walls, but you shall dwell under the protection of the God of heaven. The angel who watches over the church has gone out with you. So they lie down in empty places day by day, bringing upon themselves heavy judgment as seen in the dispersion of the people. And, if in all this there is sorrow to be borne, I trust in the Lord that it will not be without its use to you. Therefore, the more have been your trials, look for a more perfect reward from your last judge. Do not take your present troubles ill. Do not lose hope. Yet a little while and your helper will come to you and will not tarry.

(Vers. 2 seqq.) And the Lord answered me, and said: Write the vision, and explain it upon tables, that he that readeth it may run over it. For as yet the vision is far off, and it shall appear at the end, and shall not lie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack. Behold, he that is unbelieving, his soul shall not be right in himself: but the just shall live in his faith. LXX: And the Lord answered me, and said: Write the vision, and make it plain upon tables, that he may run that readeth it: for as yet the vision is for an appointed time, and it shall appear at the end, and shall not lie. If he fails, sustain him, for he will come, and will not delay: if he withdraws himself, my soul shall have no pleasure in him. But the just shall live by my faith. Regarding the tablets and the box, which in Hebrew is called Alluoth ((Al. Luth)), Symmachus interpreted the pages. And where the Septuagint placed: But the just shall live by my faith, all equally translated, he shall live by his own faith. Finally, Symmachus, with a more significant interpretation, said: But the just shall live by his own faith, which in Greek is said, ὁ δίκαιος τῇ ἑαυτοῦ πίστει ζήσει: Indeed, if Baemunatho had the letter Yod and not Vau at the end, as the Septuagint thought, and it was read as Baemunathi (), they would have translated it correctly, in my faith. However, the similarity of the letters Vau and Jod, which are only distinguished by their size, has been a cause of error. The following discussion explains why this is so. According to the promise made to the holy man in Isaiah, 'Before they call, I will answer; while they are yet speaking, I will hear' (Isa. 65:24), the Lord also responds to the prophet and commands him to write down the vision and make it plain upon tablets, that is, to write it more clearly. But I think those tablets, about which the apostle also speaks to the Corinthians: You are our letter, written in our hearts: which is known and read by all men: being made manifest, that you are a letter of Christ, ministered by us, and written not with ink, but with the Spirit of the living God; not on tablets of stone, but on tablets of fleshly hearts (2 Corinthians 3:23). But Solomon also signifies something similar in Proverbs, saying: Write it on the tablet of your heart (Proverbs 3:3). But he is ordered to write more clearly, so that the reader may be able to run through it without any hindrance to its speed, and may be held back by a desire to read. And this is commanded, because the vision is still far off, and at the appointed time. And when the end of things shall come, then also he will come, and the true prophecy will be proved by the completed work. And if perhaps, for your eagerness, O reader, and the ardour of seeing the vision, it may have seemed to you to make a little delay in what has been promised, do not despair of his coming; but wait patiently: for you have me, who promise and say to you: He who is coming will come, and will not delay. But if anyone is unbelieving of this promise of mine, and, while I am saying 'coming, he will come, and he will not delay,' begins to doubt and silently waver within himself, thinking that what is being delayed for a time will not come; such a person will displease my soul, according to the saying: 'My soul hates your new moons and sabbaths' (Isaiah 1:13). And when God said 'his soul,' we should understand it as meaning 'his intellect and thoughts,' so that it would be 'my intellect will be displeased.' But just as it will displease the one who, with my promise, doubts that what I pledge will come to pass, so the righteous person who believes in my promise will live by their faith. These lines describe the picture of this chapter. And what he says is this, in this way, but only if we mix in the translation of the Septuagint. Write in your heart, and like little children who learn the first elements of the alphabet, they practice curved accents and a trembling hand on a boxwood tablet, and they become accustomed to write correctly through meditation. So you, who have spoken as the voice of a doubting people, write in the tablets of your heart and in the boxwood of your chest what I am saying. For it is a vision that is promised and commanded to be described and written more plainly, so that it is not wrapped in any cloud and not obscured by any enigmatic ambiguities: clear hope may have a clear promise. And this, O prophet, I command, not because you do not know (for you would not be a prophet if you were ignorant), but so that what you have written more clearly may be read and perused by the reader without hindrance and difficulty; which the Seventy translated as: ὅπως διώκῃ ὁ ἀναγινώσκων, that is, so that the one who reads may pursue; according to that sense which is written to Timothy: Pursue justice, and godliness, and faith, and charity, and patience, and meekness (I Tim. VI, 11). And to the Romans: Pursue hospitality (Rom. XII, 13). And to the Corinthians: Pursue charity (I Cor. XIV, 1). But the vision itself that I told you about: write down the vision and make it plain on a tablet, so that the one who reads it may run. It is still for an appointed time, but it speaks of the end and does not lie. Though it may delay, wait for it, for it will surely come and will not be late (Hab. II, 3). And it will come in the consummation of the world, and in the last hour of the day, of which John also speaks: Little children, it is the last hour now (I John II, 18). And he will not come in vain: for he will save many, and with the remnant of the Israelite people he will gather a multitude of nations. But if he shall withdraw for a little while, and the vision which you, reader, are commanded to read in the box and on the tablets which the prophet described, shall begin to come later, wait for it: because it will surely come, and it will not be delayed. But if your faith doubts, and you think that what I promise will not happen, you will have as a great punishment that you displease my soul. But the one who believes in my words and does not doubt what I promise, will receive the reward of eternal life. And you should not immediately accuse, whether in killing yourself or in giving life to another, that there is partiality in me, because he himself is the cause of his own life, who lives by his faith: just as you have displeased my soul by withdrawing and refusing to believe. But clearly in these words there is a prophecy about the coming of Christ. And so the proposed question is solved, that until he comes, iniquity will rule in the world, and judgment will not come to an end: and the true Nebuchadnezzar will capture men in his net and his dragnet like little fish, and the rational creature like a reptile, not having a prince. Moreover, what we have interpreted for the vision, because it is still far off: and if it delays, wait for it, that is, the vision: let no one think, deceived by error, that he could have put the vision, which is of the feminine gender, in the masculine gender, which is less common in Latin. Indeed, the word 'vision' in Hebrew, which is translated as 'Hazon' (), is of the masculine gender and is declined in the same gender throughout, that is, as 'visus'. However, the Septuagint translators said, 'Write it as 'visionem'; and afterwards, if it fails, wait for it; because it will surely come, it will not delay. If it withdraws, my soul will have no pleasure in it.' They first translated 'vision' in the feminine gender, which, as we have said, is masculine in Hebrew. Then according to the Hebrew gender, where it is declined masculine, sustain it, and it will not please my soul in it, they also declined in the masculine gender. Indeed, they should have translated the vision according to the first interpretation, also putting the feminine gender in the other parts of the vision, saying, wait for her: for she will come, and if she withdraws, it will not please my soul in her, that is, in the vision. This is why, so that we would not appear to be silent about what we knew. Moreover, I am not unaware that according to their interpretation it can be understood in this way: Write down the vision in which Christ is promised, and weave this message in your prophecy, whether in a box, or on tablets, or, as Symmachus translated, on pages, so that at the appointed time and in the end of the world, my Son may come, who will save the lost sheep of the house of Israel, and also join other sheep with the ancient sheep, and making one flock, unite the two staffs, which Ezekiel, that is, the power of God, holds joined and closely connected in his prophetic hand (Ezek. 7). But if Christ, the prophet or you, my people (through whose person my prophet seems to have doubted), withdraws a little and seems to be delayed, wait for him, for he will come, and he will not delay; and the rest of what we have already explained. Furthermore, the reason why the Apostle used the testimony of the Septuagint more, writing to the Romans: 'The just shall live by faith' (Rom. 1:17), and not what is contained in the Hebrew, is evident. For he was writing to the Romans, who did not know the Hebrew Scriptures: and he did not care about the words, since the meaning was safe, and the discussion did not have any immediate disadvantage. Otherwise, wherever the meaning is different, and it is written differently in Hebrew and in the Septuagint, he noted it using the testimonies he had learned from Gamaliel, a teacher of the law.

“[The Lord] who keeps the truth forever.” If we are crushed by falsehood and deceit, let us not grieve over it. The Lord is the guardian of truth for all eternity. Someone has lied against us, and the liar is given more credence than we who are telling the truth. We must not despair. The Lord keeps faith forever. Aptly said, “keeps.” He keeps truth and keeps it in his own treasury; he pays back to us what he has stored away for us. “Who keeps truth forever.” Christ is truth; let us speak truth, and truth will safeguard truth for us. “[The Lord] secures justice for the oppressed.” Even if justice delays its coming, do not give up hope; “it will surely come,” and bring salvation, securing justice for the oppressed. May our conscience testify only that we are not suffering on account of our sins and that we are not guilty of the charge brought against us.

Of what else than the advent of Christ, who was to come, is Habakkuk understood to say, “And the Lord answered me, and said, ‘Write the vision openly on a tablet of boxwood so that the one who reads these things may understand.’ ” For the vision is yet for a time appointed, and it will arise in the end, and it will not become void. If it delays, wait for it, because it will surely come and will not be delayed.

The prophet, waiting for a return to his expostulation, is answered by God that the time for the destruction of the Jewish polity by the Chaldeans is not only fixed in the Divine counsel, but is awfully near; and he is therefore commanded to write down the vision relative to this appalling subject in the most legible characters, and in the plainest language, that all who read it with attention (those just persons who exercise an unwavering faith in the declaration of God respecting the violent irruption of the merciless Babylonians) may flee from the impending vengeance, Hab 2:1-4. The fall of the Chaldeans, and of their ambitious monarch is then predicted, Hab 2:5-10; and, by a strong and bold personification, the very stone and wood of those magnificent buildings, which the Babylonish king had raised by oppression and bloodshed, pronounce his wo, and in responsive taunts upbraid him, Hab 2:11, Hab 2:12. The prophet then beautifully sets forth the absolute impotence of every effort, however well conducted, which is not in concert with the Divine counsel: for though the wicked rage, and threaten the utter extermination of the people of God; yet when the Set time to favor Zion is come, the destroyers of God's heritage shall themselves be destroyed, and "the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea," Hab 2:13, Hab 2:14. See Psa 102:13-16. For the cup of idolatry which Babylon has given to many nations, she will receive of the Lord's hand the cup of fury by the insurrection of mighty enemies (the Medes and Persians) rushing like wild beasts to destroy her, Hab 2:15. In the midst of this distress the prophet very opportunely asks in what the Babylonians had profited by their idols, exposes the absurdity of trusting in them, and calls upon the whole world to stand in awe of the everlasting Jehovah, Hab 2:16-19.

The vision is yet for an appointed time - The Chaldeans, who are to ruin Judea, shall afterwards be ruined themselves: but they must do this work before they receive their wages; therefore the vision is for an appointed time. But at the end it shall speak. When his work of devastation is done, his day of retribution shall take place. Though it tarry - Though it appear to be long, do not be impatient; it will surely come; it will not tarry longer than the prescribed time, and this time is not far distant. Wait for it.

THE PROPHET, WAITING EARNESTLY FOR AN ANSWER TO HIS COMPLAINTS (FIRST CHAPTER), RECEIVES A REVELATION, WHICH IS TO BE FULFILLED, NOT IMMEDIATELY, YET IN DUE TIME, AND IS THEREFORE TO BE WAITED FOR IN FAITH: THE CHALDEANS SHALL BE PUNISHED FOR THEIR CRUEL RAPACITY, NOR CAN THEIR FALSE GODS AVERT THE JUDGMENT OF JEHOVAH, THE ONLY TRUE GOD. (Hab. 2:1-20) stand upon . . . watch--that is, watch-post. The prophets often compare themselves, awaiting the revelations of Jehovah with earnest patience, to watchmen on an eminence watching with intent eye all that comes within their view (Isa 21:8, Isa 21:11; Jer 6:17; Eze 3:17; Eze 33:2-3; compare Psa 5:3; Psa 85:8). The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. The accumulation of synonyms, "stand open . . . watch . . . set me upon . . . tower . . . watch to see" implies persevering fixity of attention. what he will say unto me--in answer to my complaints (Hab 1:13). Literally, "in me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences. what I shall answer when I am reproved--what answer I am to make to the reproof which I anticipate from God on account of the liberty of my expostulation with Him. MAURER translates, "What I am to answer in respect to my complaint against Jehovah" (Hab 1:12-17).

for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future. the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26). at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pro 12:17. Literally, "breathe out words," "break forth as a blast." though it tarry, wait for it-- (Gen 49:18).

Destruction of the Ungodly World-Power - Habakkuk 2 After receiving an answer to this supplicatory cry, the prophet receives a command from God: to write the oracle in plain characters, because it is indeed certain, but will not be immediately fulfilled (Hab 2:1-3). Then follows the word of God, that the just will live through his faith, but he that is proud and not upright will not continue (Hab 2:4, Hab 2:5); accompanied by a fivefold woe upon the Chaldaean, who gathers all nations to himself with insatiable greediness (Hab 2:6-20).