Habakkuk 2:3

Translation
King James Version
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
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KJV (with Strong's)
For the vision H2377 is yet for an appointed time H4150, but at the end H7093 it shall speak H6315, and not lie H3576: though it tarry H4102, wait H2442 for it; because it will surely H935 come H935, it will not tarry H309.
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Complete Jewish Bible
For the vision is meant for its appointed time; it speaks of the end, and it does not lie. It may take a while, but wait for it; it will surely come, it will not delay.
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Berean Standard Bible
For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay.
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American Standard Version
For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.
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World English Bible Messianic
For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it; because it will surely come. It won’t delay.
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Geneva Bible (1599)
For the vision is yet for an appointed time, but at the last it shall speake, and not lie: though it tarie, waite: for it shall surely come, and shall not stay.
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Young's Literal Translation
For yet the vision is for a season, And it breatheth for the end, and doth not lie, If it tarry, wait for it, For surely it cometh, it is not late.
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See also
Psalms 27:14Hebrews 10:36Hebrews 10:37Ezekiel 12:25Lamentations 3:25Lamentations 3:26Psalms 102:13
In the KJVVerse 22,752 of 31,102

Study This Verse

SUMMARY

Habakkuk 2:3 provides a profound assurance from God to the prophet, affirming the absolute certainty and precise timing of His divine revelation, or "vision." Despite any perceived delay from a human perspective, the prophecy is destined to unfold at its divinely appointed moment, demonstrating God's unwavering faithfulness and calling His people to patient, steadfast endurance.

CONTEXT

  • Literary Context: This verse is God's direct response to Habakkuk's second complaint in Habakkuk 1:12-17. The prophet, standing watch on his tower (Habakkuk 2:1), awaits God's answer regarding the impending judgment by the Babylonians and the apparent injustice of God using a more wicked nation to punish Judah. God's instruction in Habakkuk 2:2 to "write the vision, and make it plain upon tables" immediately precedes this verse, emphasizing the clarity and public nature of the coming revelation. Thus, Habakkuk 2:3 serves as the foundational promise guaranteeing the fulfillment of the entire vision God is about to unfold, which includes the pronouncements of woe against Babylon in Habakkuk 2:6-20.
  • Historical & Cultural Context: Habakkuk prophesied during a tumultuous period in Judah's history, likely in the late 7th century BCE, just before the Babylonian invasion. The Assyrian empire had declined, and Babylon (Chaldea) was rising as the dominant world power. Judah was experiencing moral decay and social injustice, prompting Habakkuk's initial lament (Habakkuk 1:2-4). The prospect of God using the ruthless Babylonians as His instrument of judgment was deeply perplexing and disturbing to the prophet, challenging his understanding of divine justice. In this context of national crisis and existential questioning, the concept of a "vision" (prophetic revelation) and an "appointed time" (a fixed, divine schedule) would have been crucial for the people to grasp, offering hope and a framework for understanding God's sovereign control amidst chaos.
  • Key Themes: The book of Habakkuk grapples with several profound themes that Habakkuk 2:3 significantly reinforces. Divine Sovereignty is paramount, as God asserts His control over history and His precise timing, even when human events seem chaotic or unjust. The theme of Divine Justice is addressed not by immediate explanation of God's ways, but by the assurance that His ultimate plan, though delayed from a human perspective, will culminate in righteous judgment and vindication. Crucially, Faith and Endurance emerge as central virtues; the call to "wait for it" (Habakkuk 2:3) and the subsequent declaration that "the just shall live by his faith" (Habakkuk 2:4) underscore the necessity of steadfast trust in God's word, even when its fulfillment is not immediately apparent. This verse, therefore, serves as a theological anchor, grounding the prophet and the people in the certainty of God's word amidst uncertainty.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Vision (Hebrew, châzôwn', H2377): From the root châzâh (to see), this term refers to a divine sight, a revelation, or an oracle. It signifies a communication from God, often through prophetic means, conveying His plans, purposes, and future events. In Habakkuk 2:3, it specifically refers to the prophecy God is revealing to Habakkuk concerning the judgment of Judah and Babylon, and ultimately, the triumph of God's righteous rule.
  • Appointed time (Hebrew, môwʻêd', H4150): This word denotes a fixed time or season, a designated appointment, or a solemn festival. It carries the connotation of a precise, pre-determined moment, not subject to human manipulation or delay. Its use here emphasizes that God's prophetic word will unfold according to His sovereign, unalterable timetable, reinforcing the certainty of its fulfillment.
  • Wait (Hebrew, châkâh', H2442): A primitive root meaning "to adhere to" or "to await," this word implies a patient, expectant posture. It's not a passive waiting, but an active, hopeful endurance, clinging to the promise despite its apparent delay. The instruction to "wait for it" is a command for steadfast faith and perseverance in the face of prolonged anticipation.

Verse Breakdown

  • "For the vision [is] yet for an appointed time,": This opening clause establishes the divine origin and pre-ordained nature of the prophecy. The "vision" (God's revealed plan) is not arbitrary or subject to human will, but is set for a specific, divinely determined "appointed time" (môwʻêd). This immediately addresses any human impatience or perception of delay, placing the unfolding of events squarely within God's sovereign schedule.
  • "but at the end it shall speak, and not lie:": This powerful declaration asserts the absolute certainty and truthfulness of the vision's ultimate manifestation. "At the end" refers to the culmination of the appointed time, when the prophecy will "speak" – it will burst forth, manifest clearly, and prove itself true. The phrase "and not lie" (from kâzab) emphatically guarantees its reliability; God's word is infallible and will never deceive or fail to come to pass.
  • "though it tarry, wait for it;": Here, the human perspective of delay is acknowledged ("though it tarry," from mâhahh, to hesitate or linger). This validates the prophet's (and the people's) experience of prolonged waiting. However, this acknowledgment is immediately followed by a command: "wait for it" (from châkâh). This is an imperative call to patient endurance, active faith, and steadfast hope, rather than despair or abandonment of the promise.
  • "because it will surely come, it will not tarry.": This concluding affirmation powerfully reiterates the absolute certainty of the vision's fulfillment, resolving the tension created by the previous clause. The repetition of "surely come" (from bôwʼ, to come or go) and "it will not tarry" (from ʼâchar, to loiter or delay) serves as a divine guarantee. From God's perspective, there is no true delay; what appears as tarrying to humans is simply part of His perfect, unhurried, and inevitable unfolding of His purposes.

Literary Devices

Habakkuk 2:3 is rich in literary artistry, effectively conveying its message of certainty and endurance. Repetition is a prominent device, particularly with the word "tarry" (Hebrew mâhahh and ʼâchar). The phrase "though it tarry... it will not tarry" creates a powerful antithesis or paradox, highlighting the contrast between human perception of delay and God's absolute, on-time fulfillment. This repetition serves to emphasize the unwavering certainty of the vision's arrival. The personification of the vision, stating that "it shall speak, and not lie," imbues the divine revelation with an active, living quality, as if it is a witness that will testify to its own truthfulness when it comes to pass. The use of imperative mood in "wait for it" is a direct command, underscoring the urgency and necessity of patient faith. Finally, the overall structure of the verse moves from acknowledging perceived delay to an emphatic declaration of certain and timely fulfillment, creating a sense of climax and ultimate reassurance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Habakkuk 2:3 stands as a foundational text for understanding divine timing, the reliability of God's prophetic word, and the call to patient faith. It teaches that God operates on a sovereign timetable that transcends human perception of time, ensuring that His purposes will be perfectly executed. This truth provides immense comfort and stability, reminding believers that even when circumstances seem to contradict God's promises or when His intervention appears delayed, His word remains unfailingly true and will inevitably come to pass. The verse challenges us to cultivate a deep trust in God's wisdom and faithfulness, fostering a posture of active, hopeful waiting rather than anxious striving or despair. It underscores that the period of waiting is not empty, but a crucible for developing spiritual maturity and steadfast reliance on the Almighty.

  • Hebrews 10:37: This New Testament passage directly quotes Habakkuk 2:3, applying its principle of certain fulfillment to the second coming of Christ, emphasizing the need for endurance.
  • 2 Peter 3:8-9: Peter reminds believers that "with the Lord a day is like a thousand years, and a thousand years are like a day," explaining that God's apparent delay in fulfilling His promises is due to His patience, not His slowness.
  • Psalm 27:14: The psalmist exhorts, "Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD," echoing the theme of patient endurance and the benefits of waiting on God.

REFLECTION AND APPLICATION

Habakkuk 2:3 offers profound spiritual nourishment for every believer navigating life's uncertainties and the often-slow unfolding of God's purposes. In a world that prizes instant gratification and immediate results, this verse calls us to embrace a counter-cultural posture of patient endurance. It reminds us that God's timing is perfect, not merely delayed, and that His promises are guaranteed. When we face personal trials, unanswered prayers, or societal injustices that seem to linger indefinitely, this passage encourages us not to lose heart. Instead, it invites us to anchor our hope in the unwavering faithfulness of God, trusting that what He has promised, He will surely perform. Our waiting is not passive idleness but an active, faith-filled expectation, a spiritual discipline that strengthens our character and deepens our reliance on the Lord. It teaches us to discern between our human perception of time and God's eternal perspective, fostering a peace that transcends our immediate circumstances.

Questions for Reflection

  • What "vision" or promise from God are you currently waiting for, and how does the truth of God's "appointed time" impact your perspective?
  • In what areas of your life do you find it most challenging to "wait for it," and what practical steps can you take to cultivate greater patience and trust in God's timing?
  • How does the certainty that God's word "will not lie" strengthen your faith when circumstances seem to contradict His promises?
  • Considering the call to "wait for it," how can you actively and faithfully endure during seasons of prolonged anticipation, rather than becoming discouraged?

FAQ

What does "the vision is yet for an appointed time" mean?

Answer: This phrase signifies that the divine revelation or prophecy God has given (the "vision") has a specific, pre-determined, and fixed time for its fulfillment. The Hebrew word for "appointed time" (môwʻêd) often refers to a set festival or a designated meeting time, emphasizing its certainty and precision. It means God has a perfect schedule for His plans to unfold, and they will not be early or late according to His divine calendar, even if they seem delayed from a human perspective. It assures that God's purposes will come to pass at the exact moment He has ordained.

How can I "wait for it" when it feels like God is delaying or not answering?

Answer: The instruction to "wait for it" is a call to active, patient endurance rooted in faith, not passive resignation. It means holding onto God's promises with unwavering confidence, even when their fulfillment is not immediately apparent. Practically, this involves continually reminding yourself of God's character (His faithfulness, sovereignty, and love), immersing yourself in His Word, praying consistently, and seeking community with other believers for encouragement. It's about trusting that God's timing is perfect and that His word "will surely come, it will not tarry" (Habakkuk 2:3). This kind of waiting is a spiritual discipline that strengthens your faith and deepens your reliance on God, as seen in passages like Psalm 27:14.

CHRIST-CENTERED FULFILLMENT

Habakkuk 2:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "vision" that is "for an appointed time" ultimately points to God's grand redemptive plan, culminating in the incarnation, death, resurrection, and glorious return of Christ. The first coming of Jesus, though long prophesied and seemingly delayed over centuries, occurred precisely "when the fullness of the time was come" (Galatians 4:4). Every prophecy concerning His birth, life, ministry, suffering, and triumph "spoke" and "did not lie," being meticulously fulfilled in Him, demonstrating that God's word is absolutely trustworthy (Luke 24:44). Furthermore, the instruction to "wait for it" resonates deeply with the Christian hope in Christ's second coming. Believers are called to patiently endure, knowing that "He that shall come will come, and will not tarry" (Hebrews 10:37, a direct quote of Habakkuk 2:3 applied to Christ's return). This promise assures us that just as God fulfilled His word in Christ's first advent at the appointed time, so too will He fulfill His promise of Christ's glorious return, bringing full justice and establishing His eternal kingdom, proving that His word "will surely come, it will not tarry."

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Commentary on Habakkuk 2 verses 1–4

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Galatians 3:1-14AD 50
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.
Romans 1:16-17AD 56
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]
Hebrews 10:19-39AD 69
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.
Clement of RomeAD 99
1 CLEMENT 23
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.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 9:18
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.”
Basil of CaesareaAD 379
LETTER 238
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.
JeromeAD 420
HOMILIES ON THE PSALMS 55
“[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.
JeromeAD 420
Commentary on Habakkuk
(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.
Augustine of HippoAD 430
City of God 18.31
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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