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Commentary on Habakkuk 2 verses 1–4
Here, I. The prophet humbly gives his attendance upon God (Hab 2:1): "I will stand upon my watch, as a sentinel on the walls of a besieged city, or on the borders of an invaded country, that is very solicitous to gain intelligence. I will look up, will look round, will look within, and watch to see what he will say unto me, will listen attentively to the words of his mouth and carefully observe the steps of his providence, that I may not lose the least hint of instruction or direction. I will watch to see what he will say in me" (so it may be read), "what the Spirit of prophecy in me will dictate to me, by way of answer to my complaints." Even in a ordinary way, God not only speaks to us by his word, but speaks in us by our own consciences, whispering to us, This is the way, walk in it; and we must attend to the voice of God in both. The prophet's standing upon his tower, or high place, intimates his prudence, in making use of the helps and means he had within his reach to know the mind of God, and to be instructed concerning it. Those that expect to hear from God must withdraw from the world, and get above it, must raise their attention, fix their thought, study the scriptures, consult experiences and the experienced, continue instant in prayer, and thus set themselves upon the tower. His standing upon his watch intimates his patience, his constancy and resolution; he will wait the time, and weather the point, as a watchman does, but he will have an answer; he will know what God will say to him, not only for his own satisfaction, but to enable him as a prophet to give satisfaction to others, and answer their exceptions, when he is reproved or argued with. Herein the prophet is an example to us. 1. When we are tossed and perplexed with doubts concerning the methods of Providence, are tempted to think that it is fate, or fortune, and not a wise God, that governs the world, or that the church is abandoned, and God's covenant with his people cancelled and laid aside, then we must take pains to furnish ourselves with considerations proper to clear this matter; we must stand upon our watch against the temptation, that it may not get ground upon us, must set ourselves upon the tower, to see if we can discover that which will silence the temptation and solve the objected difficulties, must do as the psalmist, consider the days of old and make a diligent search (Psa 77:6), must go into the sanctuary of God, and there labour to understand the end of these things (Psa 73:17); we must not give way to our doubts, but struggle to make the best of our way out of them. 2. When we have been at prayer, pouring out our complaints and requests before God, we must carefully observe what answers God gives by his word, his Spirit, and his providences, to our humble representations; when David says, I will direct my prayer unto thee, as an arrow to the mark, he adds, I will look up, will look after my prayer, as a man does after the arrow he has shot, Psa 5:3. We must hear what God the Lord will speak, Psa 85:8. 3. When we go to read and hear the word of God, and so to consult the lively oracles, we must set ourselves to observe what God will thereby say unto us, to suit our case, what word of conviction, caution, counsel, and comfort, he will bring to our souls, that we may receive it, and submit to the power of it, and may consider what we shall answer, what returns we shall make to the word of God, when we are reproved by it. 4. When we are attacked by such as quarrel with God and his providence as the prophet here seems to have been - beset, besieged, as in a tower, by hosts of objectors - we should consider how to answer them, fetch our instructions from God, hear what he says to us for our satisfaction, and have that ready to say to others, when we are reproved, to satisfy them, as a reason of the hope that is in us (Pe1 3:15), and beg of God a mouth and wisdom, and that it may be given us in that same hour what we shall speak.
II. God graciously gives him the meeting; for he will not disappoint the believing expectations of his people that wait to hear what he will say unto them, but will speak peace, will answer them with good words and comfortable words, Zac 1:13. The prophet had complained of the prevalence of the Chaldeans, which God had given him a prospect of; now, to pacify him concerning it, he here gives him a further prospect of their fall and ruin, as Isaiah, before this, when he had foretold the captivity in Babylon, foretold also the destruction of Babylon. Now, this great and important event being made known to him by a vision, care is taken to publish the vision, and transmit it to the generations to come, who should see the accomplishment of it.
1.The prophet must write the vision, Hab 2:2. Thus, when St. John had a vision of the New Jerusalem, he was ordered to write, Rev 21:5. He must write it, that he might imprint it on his own mind, and make it more clear to himself, but especially that it might be notified to those in distant places and transmitted to those in future ages. What is handed down by tradition is easily mistaken and liable to corruption; but what is written is reduced to a certainty, and preserved safe and pure. We have reason to bless God for written visions, that God has written to us the great things of his prophets as well as of his law. He must write the vision, and make it plain upon tables, must write it legibly, in large characters, so that he who runs may read it, that those who will not allow themselves leisure to read it deliberately may not avoid a cursory view of it. Probably, the prophets were wont to write some of the most remarkable of their predictions in tables, and to hang them up in the temple, Isa 8:1. Now the prophet is told to write this very plain. Note, Those who are employed in preaching the word of God should study plainness as much as may be, so as to make themselves intelligible to the meanest capacities. The things of our everlasting peace, which God has written to us, are made plain, they are all plain to him that understands (Pro 8:9), and they are published with authority; God himself has prefixed his imprimatur to them; he has said, Make them plain.
2.The people must wait for the accomplishment of the vision (Hab 2:3): "The vision is yet for an appointed time to come. You shall now be told of your deliverance by the breaking of the Chaldeans' power, and that the time of it is fixed in the counsel and decree of God. There is an appointed time, but it is not near; it is yet to be deferred a great while;" and that comes in here as a reason why it must be written, that it may be reviewed afterwards and the event compared with it. Note, God has an appointed time for his appointed work, and will be sure to do the work when the time comes; it is not for us to anticipate his appointments, but to wait his time. And it is a great encouragement to wait with patience, that, though the promised favour be deferred long, it will come at last, and be an abundant recompence to us for our waiting: At the end it shall speak and not lie. We shall not be disappointed of it, for it will come at the time appointed; nor shall we be disappointed in it, for it will fully answer our believing expectations. The promise may seem silent a great while, but at the end it shall speak; and therefore, though it tarry longer than we expected, yet we must continue waiting for it, being assured it will come, and willing to tarry until it does come. The day that God has set for the deliverance of his people, and the destruction of his and their enemies, is a day, (1.) That will surely come at last; it is never adjourned sine die - without fixing another day, but it will without fail come at the fixed time and the fittest time. (2.) It will not tarry, for God is not slack, as some count slackness (Pe2 3:9); though it tarry past our time, yet it does not tarry past God's time, which is always the best time.
3.This vision, the accomplishment of which is so long waited for, will be such an exercise of faith and patience as will try and discover men what they are, Hab 2:4. (1.) There are some who will proudly disdain this vision, whose hearts are so lifted up that they scorn to take notice of it; if God will work for them immediately, they will thank him, but they will not give him credit; their hearts are lifted up towards vanity, and, since God puts them off, they will shift for themselves and not be beholden to him; they think their own hands sufficient for them, and God's promise is to them an insignificant thing. That man's soul that is thus lifted up is not upright in him; it is not right with God, is not as it should be. Those that either distrust or despise God's all-sufficiency will not walk uprightly with him, Gen 17:1. But, (2.) Those who are truly good, and whose hearts are upright with God, will value the promise, and venture their all upon it; and, in confidence of the truth of it, will keep close to God and duty in the most difficult trying times, and will then live comfortably in communion with God, dependence on him, and expectation of him. The just shall live by faith; during the captivity good people shall support themselves, and live comfortably, by faith in these precious promises, while the performance of them is deferred. The just shall live by his faith, by that faith which he acts upon the word of God. This is quoted in the New Testament (Rom 1:17; Gal 3:11; Heb 10:38), for the proof of the great doctrine of justification by faith only and of the influence which the grace of faith has upon the Christian life. Those that are made just by faith shall live, shall be happy here and for ever; while they are here, they live by it; when they come to heaven faith shall be swallowed up in vision.
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.
“[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.
(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.
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.
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SUMMARY
Habakkuk 2:2 records the LORD's direct instruction to the prophet Habakkuk, commanding him to inscribe the divine revelation clearly and publicly. This command comes as God begins to answer Habakkuk's profound questions concerning the prevalence of injustice in Judah and the impending judgment by the Babylonians. The verse emphasizes the authoritative nature, clarity, and urgent purpose of God's message, ensuring it is accessible and prompts a swift response from all who encounter it.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Habakkuk 2:2 employs several potent literary devices. The most prominent is Imperative Mood, seen in the direct commands "Write" and "make it plain," which underscore the divine authority and the non-negotiable nature of God's instructions to Habakkuk. Metaphor is evident in the phrase "that he may run that readeth it." While literally referring to physical running, it metaphorically conveys the idea of swift comprehension, urgent proclamation, or rapid response to the divine message. This vivid imagery suggests the compelling power of God's clearly communicated word. Furthermore, the act of inscribing on "tables" serves as Symbolism for permanence, public declaration, and the authoritative nature of God's revelation, akin to the tablets of the Law given to Moses. The entire verse functions as a Divine Discourse, presenting God's direct and unambiguous communication to His prophet, contrasting with the prophet's earlier laments and setting a new tone of divine clarity and purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Habakkuk 2:2 profoundly articulates God's character as a God who communicates clearly and purposefully with humanity. It underscores the divine imperative for revelation to be not only given but also preserved and made accessible, ensuring that His will and plans are understood by all. This command highlights the intrinsic value and enduring power of the written Word of God as a reliable anchor for faith, especially when circumstances are perplexing or the fulfillment of promises seems delayed. The "running" aspect speaks to the inherent urgency of God's truth, demanding a swift and decisive response from those who encounter it, whether in proclamation, obedience, or preparation for future events. This divine communication serves as both a warning and a source of hope, demonstrating God's sovereign control over history and His commitment to ultimate justice.
REFLECTION AND APPLICATION
Habakkuk 2:2 offers timeless principles for believers today, particularly concerning the communication and reception of God's truth. First, it underscores the paramount importance of clarity in sharing the Gospel and biblical principles. Just as God commanded Habakkuk to make the vision "plain," we are called to present divine truth in an understandable, unambiguous, and accessible manner, removing unnecessary barriers to comprehension. This applies to preaching, teaching, personal evangelism, and even how we live our lives as testimonies. Second, the phrase "that he may run that readeth it" instills a sense of urgency in our mission and response. God's word is not meant for passive contemplation but for active engagement. Upon understanding, we are compelled to act swiftly—to share the good news, to obey His commands, or to prepare for His return. This urgency should fuel our passion for discipleship and evangelism, recognizing the critical nature of the message we bear. Finally, the command to "write the vision" reminds us of the enduring power and reliability of the written Word of God. In a world of shifting truths and fleeting trends, the Bible remains our constant, verifiable source of divine revelation. We are encouraged to continually engage with Scripture, internalizing its truths so that they become a steadfast guide and a source of hope, enabling us to "run" the race of faith with endurance and purpose, even when the path is unclear or the wait is long.
Questions for Reflection
FAQ
What does "make it plain upon tables" mean in a practical sense?
Answer: "Making it plain upon tables" refers to inscribing the divine message on durable writing surfaces like stone, wood, or clay tablets in large, clear, and legible characters. In ancient Near Eastern cultures, such inscriptions were often placed in public areas, gates, or temples, making them easily visible and accessible to anyone passing by. This ensured that the prophecy was not only preserved accurately but also widely disseminated and understood by the general populace, emphasizing its public and authoritative nature. It was akin to a public decree or a monument bearing a significant message.
What are the main interpretations of "that he may run that readeth it"?
Answer: This phrase has two primary interpretations, both highlighting the clarity and urgency of the message. The first interpretation suggests that the vision is written so clearly that a person can read and grasp its meaning quickly, even if they are "running" past it or reading it hastily. Once understood, the reader is then spurred to "run" and proclaim the message to others, emphasizing swift evangelism or declaration. The second interpretation focuses on the compelling nature of the message itself: upon reading and understanding the profound truth of God's impending judgment or promises, the reader is compelled to "run" in response—either to flee from the coming judgment, to swiftly obey God's commands, or to act with urgency in light of the revelation. Both interpretations underscore the immediate and impactful nature of God's clearly communicated word.
CHRIST-CENTERED FULFILLMENT
Habakkuk 2:2, with its emphasis on a clear, written, and urgently proclaimed vision, finds its ultimate fulfillment in the person and work of Jesus Christ. The "vision" that Habakkuk was commanded to record foreshadowed the ultimate revelation of God's redemptive plan, fully unveiled in Christ. Jesus Himself is the living Word, the perfect embodiment and "plain" manifestation of God's truth (John 1:14). The Gospel, the good news of salvation through Christ's death and resurrection, is the most profound "vision" made "plain" for all humanity. It is a message so clear and compelling that it demands an urgent response, echoing the "running" of the reader. Indeed, the Great Commission commands believers to "go ye into all the world, and preach the gospel to every creature" (Mark 16:15), a divine imperative to "run" with the message of Christ to the ends of the earth. The enduring truth of Christ's sacrifice and resurrection, recorded in the Scriptures, serves as the steadfast anchor for the righteous who live by faith, fulfilling the principle laid out in Habakkuk 2:4, which is famously quoted in the New Testament to describe salvation through faith in Christ (Romans 1:17, Galatians 3:11, Hebrews 10:38). Thus, the clarity, urgency, and enduring nature of the vision in Habakkuk 2:2 ultimately point to the Gospel of Jesus Christ, the ultimate divine revelation that spurs humanity to faith and action.