Text -- Habakkuk 2:1 (NET)

2:1 I will stand at my watch post; I will remain stationed on the city wall. I will keep watching, so I can see what he says to me and can know how I should answer when he counters my argument.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hab 2:1

I will stand as a watchman on my watch - tower.

Wesley: Hab 2:1

The Lord.

Wesley: Hab 2:1

Called to give an account of the mysteriousness of providence; either to satisfy doubters, or to silence quarrellers.

JFB: Hab 2:1

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.

JFB: Hab 2:1

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.

JFB: Hab 2:1

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).

Clarke: Hab 2:1

I will stand upon my watch - The prophets are always represented as watchmen, watching constantly for the comfort, safety, and welfare of the people; and watching also to receive information from the Lord: for the prophetic influence was not always with them, but was granted only at particular times, according to the will of God. When, in doubtful cases, they wished to know what God was about to do with the country, they retired from society and gave themselves to meditation and prayer, waiting thus upon God to hear what he would say In them

Clarke: Hab 2:1

What he will say unto me - בי bi , In me - in my understanding and heart

Clarke: Hab 2:1

And what I shall answer when I am reproved - What I shall say to God in behalf of the people; and what the Lord shall command me to say to the people. Some translate, "And what he will answer for my conviction."Or, "what shall be answered to my pleading."

Calvin: Hab 2:1

We have seen in the first chapter Hab 1:2 that the Prophet said in the name of all the faithful. It was indeed a hard struggle, when all things were in a perplexed state and no outlet appeared. The faithful might have thought that all things happened by chance, that there was no divine providence; and even the Prophet uttered complaints of this kind. He now begins to recover himself from his perplexities; and he ever speaks in the person of the godly, or of the whole Church. For what is done by some interpreters, who confine what is said to the prophetic office, I do not approve; and it may be easy from the contempt to learn, that the Prophet does not speak according to his private feeling, but that he represents the feelings of all the godly. So then we ought to collect this verse with the complaints, which we have before noticed; for the Prophet, finding himself sinking, and as it were overwhelmed in the deepest abyss, raises himself up above the judgement and reason of men, and comes nearer to God, that he might see from on high the things which take place on earth, and not judge according to the understanding of his own flesh, but by the light of the Holy Spirit. For the tower of which he speaks is patience arising from hope. If indeed we would struggle perseveringly to the last, and at length obtain the victory over all trials and conflicts, we must rise above the world.

Some understand by tower and citadel the Word of God: and this may in some measure be allowed, though not in every respect suitable. If we more fully weigh the reason for the metaphor, we shall be at no loss to know that the tower is the recess of the mind, where we withdraw ourselves from the world; for we find how disposed we are all to entertain distrust. When, therefore, we follow our own inclination, various temptations immediately lay hold on us; nor can we even for a moment exercise hope in God: and many things are also suggested to us, which take away and deprive us of all confidence: we become also involved in variety of thoughts, for when Satan finds men wandering in their imaginations and blending many things together, he so entangles them that they cannot by any means come nigh to God. If then we would cherish faith in our hearts, we must rise above all these difficulties and hindrances. And the Prophet by tower means this, that he extricated himself from the thoughts of the flesh; for there would have been no end nor termination to his doubts, had he tried to form a judgement according to his own understanding; I will stand, he says, on my tower, ²⁴ I and I will set myself on the citadel. In short, the sentence carries this meaning—that the Prophet renounced the judgement of men, and broke through all those snares by which Satan entangles us and prevents us to rise above the earth.

He then adds, I will watch to see what he may say to me, that is, I will be there vigilant; for by watching he means vigilance and waiting, as though he had said, “Though no hope should soon appear, I shall not despond; nor shall I forsake my station; but I shall remain constantly in that tower, to which I wish now to ascend: I will watch then to see what he may say to me. ” The reference is evidently to God; for the opinion of those is not probable, who apply this “saying” to the ministers of Satan. For the Prophet says first, ‘I will see what he may say to me,’ and then he adds, ‘and what I shall answer.’ They who explain the words ‘what he may say,’ as referring to the wicked who might oppose him for the purpose of shaking his faith, overlook the words of the Prophet, for he speaks here in the singular number; and as there is no name expressed, the Prophet no doubt meant God. But were the words capable of admitting this explanation, yet the very drift of the argument shows, that the passage has the meaning which I have attached to it. For how could the faithful answer the calumnies by which their faith was assailed, when the profane opprobriously mocked and derided them—how could they satisfactorily disprove such blasphemies, did they not first attend to what God might say to them? For we cannot confute the devil and his ministers, except we be instructed by the word of God. We hence see that the Prophet observes the best order in what he states, when he says in the first place, ‘I will see what God may say to me;’ and in the second place, ‘I shall then be taught to answer to my chiding;’ ²⁵ that is, “If the wicked deride my faith, I shall be able boldly to confute them; for the Lord will suggest to me such things as may enable me to give a full answer.” We now perceive the simple and real meaning of this verse. It remains for us to accommodate the doctrine to our own use.

It must be first observed, that there is no remedy, when such trials as those mentioned by the Prophet in the first chapter Hab 1:4 meet us, except we learn to raise up our minds above the world. For if we contend with Satan, according to our own view of things, he will a hundred times overwhelm us, and we can never be able to resist him. Let us therefore know, that here is shown to us the right way of fighting with him, when our minds are agitated with unbelief, when doubts respecting God’s providence creep in, when things are so confused in this world as to involve us in darkness, so that no light appears: we must bid adieu to our own reason; for all our thoughts are nothing worth, when we seek, according to our own reason, to form a judgement. Until then the faithful ascend to their tower and stand in their citadel, of which the Prophet here speaks, their temptations will drive them here and there, and sink them as it were in a bottomless gulf. But that we may more fully understand the meaning, we must know, that there is here an implied contrast between the tower and the citadel, which the Prophet mentions, and a station on earth. As long then as we judge according to our own perceptions, we walk on the earth; and while we do so, many clouds arise, and Satan scatters ashes in our eyes, and wholly darkens our judgement, and thus it happens, that we lie down altogether confounded. It is hence wholly necessary, as we have before said, that we should tread our reason under foot, and come nigh to God himself.

We have said, that the tower is the recess of the mind; but how can we ascend to it? even by following the word of the Lord. For we creep on the earth; nay, we find that our flesh ever draws us downward: except then the truth from above becomes to us as it were wings, or a ladder, or a vehicle, we cannot rise up one foot; but, on the contrary, we shall seek refuges on the earth rather than ascend into heaven. But let the word of God become our ladder, or our vehicle, or our wings, and, however difficult the ascent may be, we shall yet be able to fly upward, provided God’s word be allowed to have its own authority. We hence see how unsuitable is the view of those interpreters, who think that the tower and the citadel is the word of God; for it is by God’s word, as I have already said, that we are raised up to this citadel, that is, to the safeguard of hope; where we may remain safe and secure while looking down from this eminence on those things which disturb us and darken all our senses as long as we lie on the earth. This is one thing.

Then the repetition is not without its use; for the Prophet says, On my tower will I stand, on the citadel will I set myself. He does not repeat in other words the same thing, because it is obscure; but in order to remind the faithful, that though they are inclined to sloth, they must yet strive to extricate themselves. And we soon find how slothful we become, except each of us stirs up himself. For when any perplexity takes hold on our minds, we soon succumb to despair. This, then, is the reason why the Prophet, after having spoken of the tower, again mentions the citadel.

But when he says, I will watch to see, he refers to perseverance; for it is not enough to open our eyes once, and by one look to observe what happens to us; but it is necessary to continue our attention. This constant attention is, then, what the Prophet means by watching; for we are not so clear-sighted as immediately to comprehend what is useful to be known. And then, though we may once see what is necessary, yet a new temptation can obliterate that view. It thus happens, that all our observations become evanescent, except we continue to watch, that is, except we persevere in our attention, so that we may ever return to God, whenever the devil raises new storms, and whenever he darkens the heavens with clouds to prevent us to see God. We hence see how emphatical is what the Prophet says here, I will watch to see. The Prophet evidently compares the faithful to watchmen, who, though they hear nothing, yet do not sleep; and if they hear any noise once or twice, they do not immediately sound an alarm, but wait and attend. As, then, they who keep watch ought to remain quiet, that they may not disturb others, and that they may duly perform their office; so it behaves the faithful to be also tranquil and quiet, and wait patiently for God during times of perplexity and confusion.

Let us now inquire what is the purpose of this watching: I will watch to see, he says, what he may say to me. There seems to be an impropriety in the expression; for we do not properly see what is said. But the Prophet connects together here two metaphors. To speak strictly correct, he ought to have said, “I will continue attentive to hear what he may say;” but he says, I will watch to see what he may say. The metaphor is found correctly used in Psa 85:8,

“I will hear what God may say; for he will speak peace to his people.”

There also it is a metaphor, for the Prophet speaks not of natural hearing: “I will hear what God may speak,” what does that hearing mean? It means this, “I will quietly wait until God shows his favor, which is now hid; for he will speak peace to his people;” that is, the Lord will never forget his own Church. But the Prophet, as I have said, joins together here two metaphors; for to speak, or to say, means no other thing than that God testifies to our hearts, that though the reason for his purpose does not immediately appear to us, yet all things are wisely ruled, and that nothing is better than to submit to his will. But when he says, “I will see, and I will watch what he may say,” the metaphor seems incongruous, and yet there appears a reason for it; for the Prophet intended to remind us, that we ought to employ all our senses for this end,—to be wholly attentive to God’s word. For though one may be resolved to hear God, we yet find that many temptations immediately distract us. It is not then enough to become teachable, and to apply our ears to hear his voice, except also our eyes be connected with them, so that we may be altogether attentive.

We hence see the object of the Prophet; for he meant to express the greatest attention, as though he had said, that the faithful would ever wander in their thoughts, except they carefully concentrated both their eyes and their ears, and all their senses, on God, and continually restrained themselves, lest vagrant speculations or imaginations should lead them astray. And further, the Prophet teaches us, that we ought to have such reverence for God’s word as to deem it sufficient for us to hear his voice. Let this, then, be our understanding, to obey God speaking to us, and reverently to embrace his word, so that he may deliver us from all troubles, and also keep our minds in peace and tranquillity.

God’s speaking, then, is opposed to all the obstreperous clamours of Satan, which he never ceases to sound in our ears. For as soon as any temptation takes place, Satan suggests many things to us, and those of various kinds:—“What will you do? what advice will you take? see whether God is propitious to you from whom you expect help. How can you dare to trust that God will assist you? How can he extricate you? What will be the issue?” As Satan then disturbs us in various ways, the Prophet shows that the word of God alone is sufficient for us all, then, who indulge themselves in their own counsels, deserve to be forsaken by God, and to be left by him to be driven up and down, and here and there, by Satan; for the only unfailing security for the faithful is to acquiesce in God’s word.

But this appears still more clear from what is expressed at the close of the verse, when the Prophet adds, and what I may answer to the reproof given me; for he shows that he would be furnished with the best weapons to sustain and repel all assaults, provided he patiently attended to God speaking to him, and fully embraced his word: “Then,” he says, “I shall have what I may answer to all reproofs, when the Lord shall speak to me”. By “reproofs,” he means not only the blasphemies by which the wicked shake his faith, but also all those turbulent feelings by which Satan secretly labors to subvert his faith. For not only the ungodly deride us and mock at our simplicity, as though we presumptuously and foolishly trusted in God, and were thus over-credulous; but we also reprove ourselves inwardly, and disturb ourselves by various internal contentions; for whatever comes to our mind that is in opposition to God’s word, is properly a chiding or a reproof, as it is the same thing as if one accused himself, as though he had not found God to be faithful. We now, then see that the word “reproof” extends farther than to those outward blasphemies by which the unbelieving are wont to assail the children of God; for, as we have already said, though no one attempted to try our faith, yet every one is a tempter to himself; for the devil never ceases to agitate our minds. When, therefore, the Prophet says, what I may answer to reproof, he means, that he would be sufficiently fortified against all the assaults of Satan, both secret and external, when he heard what God might say to him.

We may also gather from the whole verse, that we can form no judgement of God’s providence, except by the light of celestial truth. It is hence no wonder that many fall away under trials, yea, almost the whole world; for few there are who ascend into the citadel of which the Prophet speaks, and who are willing to hear God speaking to them. Hence, presumption and arrogance blind the minds of men, so that they either speak evil of God who addresses them, or accuse fortune, or maintain that there is nothing certain: thus they murmur within themselves, and arrogate to themselves more than they ought, and never submit to God’s word. Let us proceed, -

TSK: Hab 2:1

stand : Psa 73:16, Psa 73:17; Isa 21:8, Isa 21:11, Isa 21:12

tower : Heb. fenced place, 2Sa 18:24; 2Ki 9:17, 2Ki 17:9; Isa 21:5, Isa 62:6

and will : Hab 1:12-17; Psa 85:8

unto me : or, in me, 2Co 13:3; Gal 1:16

when I am reproved : or, when I am argued with, Heb. upon my reproof, or arguing, Job 23:5-7, Job 31:35, Job 31:37; Jer 12:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hab 2:1

I will stand - , i. e. I would stand now, as a servant awaiting his master,

Upon my watch - or, keep (Isa 21:8. משׁמר in the same sense Jer 51:12), and "set me (plant myself firmly) upon the tower"(literally, fenced place, but also one straitened and narrowly hemmed in), "and will watch"(it is a title of the prophets , as spying by God’ s enabling, things beyond human ken); I will spy out, to see a long way off, to see with the inward eye, what He will say unto me (literally, Jerome: in me); first revealing Himself in the prophets "within to the inner man;"then, through them. And what I shall answer when I am reproved , or, upon my complaint literally upon my reproof or arguing; which might mean, either that others argued against him, or that he had argued, pleaded in the name of others, and now listened to hear what God would answer in him (See Num 12:6, and at Zec 1:19), and so he, as taught by God should answer to his own plea. But he had so pleaded with God, repeatedly, why is this? He has given no hint, that any complained of or reproved him.

Theodotion: "By an image from those who, in war and siege, have the ward of the wall distributed to them, he says, I will stand upon my watch."Cyril: "It was the custom of the saints, when they wished to learn the things of God, and to receive the knowledge of things to come through His voice in their mind and heart, to raise it on high above distractions and anxieties and all worldly care, holding and keeping it unoccupied and peaceful, rising as to an eminence to look around and contemplate what the God of all knowledge should make clear to them. For He hateth the earth-bound and abject mind, and seeks hearts which can soar aloft, raised above earthly things and temporal desires."The prophet takes his stand, apart from people and the thoughts and cares of this world, on his lonely watch, as Moses on the rock, keeping himself and kept by God, and planted firm, so that nothing should move him, fenced around thought straitened in , as in a besieged camp committed to his ward, looking out from his lofty place what answer God would give as to times long distant, and what answer He should give first to himself, and to those to whom his office lay, God’ s people.

Poole: Hab 2:1

I will stand: the first chapter ended with that difficult and perplexed question, why God suffers the wicked So long to prosper in their oppressions of the righteous? This chapter represents the prophet waiting and musing, studying with himself what account he might give to himself, and waiting what account God would give him of it. He will stand in a posture of meditating, observing, and waiting.

Upon my watch: possibly the prophet may have respect to the manner of the Jews, who in their solemn prayers and waiting on God had their stations and watches (as Buxtorf observeth in verbo rme ;) in their synagogues, or at Jerusalem. But I rather think the prophet resolveth to be like one that is to be a watchman, as prophets are, Eze 3:17 , for the people of God. Or passively, in my watch, i.e. where my adversaries, like besieging enemies, observe and watch me. It contains his diligent and persevering expectation and observing.

And set me fixedly and with resolution not to leave my station, as the Hebrew implieth; it is the same thing more emphatically expressed than in the word stand.

Upon the tower either watch-tower, or besieged tower, or within a circle, out of which I will not stir till I receive an answer.

And will watch most attentively observe, to see what he, the Lord, Hab 1:12 , will say unto me, or signify unto me; waiting for mine own satisfaction, and for the information of others.

And what I shall answer: there are many that are perplexed at the intricacy of providence, and some inquire to be instructed; some propose doubts and fears; and others do quarrel and perversely wrangle with God and his prophets; and how I may answer these from the word of God is that I wait for, saith our prophet.

When I am reproved when called to give an account of the mysteriousness of providence; when either to satisfy doubters, or to silence quarrellers.

Haydock: Hab 2:1

Will stand, &c. Waiting to see what the Lord will answer to my complaint, viz., that the Chaldeans, who are worse than the Jews, and who attribute all their success to their own strength, or to their idols, should nevertheless prevail over the people of the Lord. The Lord's answer is, that the prophet must wait with patience and faith; that all should be set right iu due time; and the enemies of God and his people punished according to their deserts. (Challoner) ---

The prophet speaks, waiting for a further revelation, (Worthington) not seeing before the reasons of Providence in permitting the wicked to prosper. (Haydock) (Psalm lxxii. 17. ---

He is informed that the kings of Babylon, (ver. 5, 8.) Juda, (ver. 11) Tyre, (ver. 14) and Egypt, (ver. 18) and all who trust in idols, shall suffer, ver. 19. Hereupon the judgments of God are pronounced just. (Calmet) ---

Tower. Aquila, &c., "circle." The ancient Jews say Habacuc formed a circle, out of which he would not stir till he was satisfied, (Kimchi) as Popilius did. (V. Max. vi. 4.) (Daniel xi. 29.) (Calmet)

Gill: Hab 2:1

I will stand upon my watch,.... These are the words of the prophet: so the Targum introduces them,

"the prophet said;''

and this he said in character as a watchman, as all the prophets were: as a watchman takes the proper place he watches in and looks out, especially in time of danger and distress, if he can spy anyone bringing tidings, that he may receive it, and notify it to the people that have appointed him a watchman; so the prophet retired from the world, and gave himself up to meditation and prayer, and put himself in a waiting posture; looking up to the Lord, and expecting an answer to his expostulations with him, concerning the success of the enemies of God's people, and the calamities that were like to come upon them, that he might report it to them; see Isa 21:8,

and set me upon the tower; a place of eminence, from which he could behold an object at a distance: it signifies a strait place, in which he was as one besieged; and may be an emblem of the straits and difficulties he was in, which he wanted to be extricated out of: the thoughts of his heart troubled him; he had a great many objections that rose up in his mind against the providences that were like to attend his people; he was beset with the temptations of Satan, and surrounded with objectors to what he had delivered, concerning the Chaldeans being raised up by God to the destruction of the Jewish nation; and, amidst these difficulties, he sets himself to reading the word of God, and meditation on it, to pray to God for instruction and information in this matter; as Asaph, in a like case, went into the sanctuary of the Lord, where he got satisfaction, Psa 73:2 as well as it may be expressive of the confidence he had in God, in his covenant and promises, which were as a fortress and strong tower to him; in short, he kept his place, he was found in the way of his duty, in the performance of his office, and was humbly and patiently waiting on God, to know more of his mind and will, and acquaint the people with it.

And will watch to see what he will say unto me; or "in me" ⁿ; that is, what the Lord would say unto him, either outwardly by an audible voice; or inwardly by impressing things upon his mind; or in a vision by the Spirit of prophecy, as Kimchi; so David, "the Spirit of the Lord spoke by me", or "in me", 2Sa 23:2 he was determined to wait patiently for an answer, and to continue in the present posture, and constantly attend to every motion and dictate of the Spirit of God, and take particular notice of what should be suggested to him:

and what I shall answer when I am reproved; either by the Lord, for using so much freedom and boldness in expostulations and reasonings with him, who is under no obligation to give an account of his matters unto the children of men; or by others, how he should be able to satisfy his own mind, and remove the scruples, doubts, and objections, that arose there against the providence of God, in prospering the wicked, and afflicting the righteous, and repel the temptation he was under to quarrel with God, and arraign his proceedings; and how he should answer the objections that his people made, both against his prophecies, and the providence of God, for which they reproved him; or, however, he expected they would. The Targum is,

"and what will be returned to my request.''

Commentary -- Verse Notes / Footnotes

NET Notes: Hab 2:1

¹ sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.

² tn The word “know” is supplied in the translation for clarification.

³ tn Heb “concerning my correction [or, “reproof”].”

Geneva Bible: Hab 2:1

I will stand upon my ^{( a )} watch, and seat myself upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved.

^{( a )} I will renounce my own judgment, and only depend on God to be instructed what I will answer those that abuse my preaching, and to be armed against all temptations.

Commentary -- Verse Range Notes

TSK Synopsis: Hab 2:1-20

1 Unto Habakkuk, waiting for an answer, is shewn that he must wait by faith.

5 The judgment upon the Chaldean for unsatiableness,

9 for covetousness,

12 for cruelty,

15 for drunkenness,

18 and for idolatry.

MHCC: Hab 2:1-4

When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient. When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case. God will not disappoint the believing expectations of those who wait to hear what he will say unto them. All are concerned in the truths of God's word. Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting. The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation. He will rest his soul on the promise, and on Christ, in and through whom it is given. Thus he walks and works, as well as lives by faith, perseveres to the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him. The just shall live by faith in these precious promises, while the performance of them is deferred. Only those made just by faith, shall live, shall be happy here and for ever.

Matthew Henry: Hab 2:1-4

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 (1Pe 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, Zec 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 (2Pe 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.

Keil-Delitzsch: Hab 2:1-3

Hab 2:1-3 form the introduction to the word of God, which the prophet receives in reply to his cry of lamentation addressed to the Lord in Hab 1:12-17. Hab 2:1. "I will stand upon my watchtower, and station myself upon the fortress, and will watch to see what He will say in me, and what I answer to my complaint. Hab 2:2. Then Jehovah answered me, and said, Write the vision, and make it plain upon the tables, that he may run who reads it. Hab 2:3. For the vision is yet fore the appointed end, and strives after the end, and does not lie: if it tarry, wait for it; for it will come, it does not fail." Hab 2:1 contains the prophet's conversation with himself. After he has poured out his trouble at the judgment announced, in a lamentation to the Lord (Hab 1:12-17), he encourages himself - after a pause, which we have to imagine after Hab 1:17 - to wait for the answer from God. He resolves to place himself upon his observatory, and look out for the revelation which the Lord will give to his questions. Mishmereth , a place of waiting or observing; mâtsōr , a fortress, i.e., a watch-tower or spying-tower. Standing upon the watch, and stationing himself upon the fortification, are not to be understood as something external, as Hitzig supposes, implying that the prophet went up to a steep and lofty place, or to an actual tower, that he might be far away from the noise and bustle of men, and there turn his eyes towards heaven, and direct his collected mind towards God, to look out for a revelation. For nothing is known of any such custom as this, since the cases mentioned in Exo 33:21 and 1Ki 19:11, as extraordinary preparations for God to reveal Himself, are of a totally different kind from this; and the fact that Balaam the soothsayer went up to the top of a bare height, to look out for a revelation from God (Num 23:3), furnishes not proof that the true prophets of Jehovah did the same, but is rather a heathenish feature, which shows that it was because Balaam did not rejoice in the possession of a firm prophetic word, that he looked out for revelations from God in significant phenomena of nature (see at Num 23:3-4). The words of our verse are to be taken figuratively, or internally, like the appointment of the watchman in Isa 21:6. The figure is taken from the custom of ascending high places for the purpose of looking into the distance (2Ki 9:17; 2Sa 18:24), and simply expresses the spiritual preparation of the prophet's soul for hearing the word of God within, i.e., the collecting of his mind by quietly entering into himself, and meditating upon the word and testimonies of God. Cyril and Calvin bring out the first idea. Thus the latter observes, that "the watch-tower is the recesses of the mind, where we withdraw ourselves from the world;"and then adds by way of explanation, "The prophet, under the name of the watch-tower, implies that he extricates himself as it were from the thoughts of the flesh, because there would be no end or measure, if he wished to judge according to his own perception;"whilst others find in it nothing more than firm continuance in reliance upon the word of God.

(Note: Theodoret very appropriately compares the words of Asaph in Psa 73:16., "When I thought to know this, it was too painful for me, until I entered into the sanctuaries of God, and gave heed to their end;"and observes, "And there, says the prophet, will I remain as appointed, and not leave my post, but, standing upon such a rock as that upon which God placed great Moses, watch with a prophet's eyes for the solution of the things that I seek.")

Tsippâh , to spy or watch, to wait for the answer from God. "This watching was lively and assiduous diligence on the part of the prophet, in carefully observing everything that took place in the spirit of his mind , and presented itself either to be seen or heard"(Burk). ידבּר־בּי , to speak in me, not merely to or with me; since the speaking of God to the prophets was an internal speaking, and not one that was perceptible from without. What I shall answer to my complaint ( ‛al tōkhachtı̄ ), namely, first of all to myself and then to the rest. Tōkhachath , lit., correction, contradiction. Habakkuk refers to the complaint which he raised against God in Hab 1:13-17, namely, that He let the wicked go on unpunished. He will wait for an answer from God to this complaint, to quiet his own heart, which is dissatisfied with the divine administration. Thus he draws a sharp distinction between his own speaking and the speaking of the Spirit of God within him. Jehovah gives the answer in what follows, first of all (Hab 2:2, Hab 2:3) commanding him to write the vision ( châzōn , the revelation from God to be received by inward intuition) upon tables, so clearly, that men may be able to read it in running, i.e., quite easily.

בּאר as in Deu 27:8; see at Deu 1:5. The article attached to הלּחות does not point to the tables set up in the market-places for public notices to be written upon (Ewald), but simply means, make it clear on the tables on which thou shalt write it, referring to the noun implied in כּתב (write), though not expressed (Delitzsch). קורא בו may be explained from קרא בּספר in Jer 36:13. The question is a disputed one, whether this command is to be understood literally or merely figuratively, "simply denoting the great importance of the prophecy, and the consequent necessity for it to be made accessible to the whole nation"(Hengstenberg, Dissertation , vol. i. p. 460). The passages quoted in support of the literal view, i.e., of the actual writing of the prophecy which follows upon tables, viz., Isa 8:1; Isa 30:8, and Jer 30:2, are not decisive. In Jer 30:2 the prophet is commanded to write all the words of the Lord in a book ( sēpher ); and so again in Isa 30:8, if כּתבהּ על־לוּח is synonymous with על־ספר חקּהּ . But in Isa 8:1 there are only two significant words, which the prophet is to write upon a large table after having taken witnesses. It does not follow from either of these passages, that luchōth , tables, say wooden tables, had been already bound together into books among the Hebrews, so that we could be warranted in identifying the writing plainly upon tables with writing in a book. We therefore prefer the figurative view, just as in the case of the command issued to Daniel, to shut up his prophecy and seal it (Dan 12:4), inasmuch as the literal interpretation of the command, especially of the last words, would require that the table should be set up or hung out in some public place, and this cannot for a moment be thought of. The words simply express the thought, that the prophecy is to be laid to heart by all the people on account of its great importance, and that not merely in the present, but in the future also. This no doubt involved the obligation on the part of the prophet to take care, by committing it to writing, that it did not fall into oblivion. The reason for the writing is given in Hab 2:3. The prophecy is למּועד , for the appointed time; i.e., it relates to the period fixed by God for its realization, which was then still ( עוד ) far off. ל denotes direction towards a certain point either of place or time. The vision had a direction towards a point, which, when looked at from the present, was still in the future. This goal was the end ( הקּץ towards which it hastened, i.e., the "last time"( מועד קץ , Dan 8:19; and עת קץ , Dan 8:17; Dan 11:35), the Messianic times, in which the judgment would fall upon the power of the world. יפח לקּץ , it pants for the end, inhiat fini , i.e., it strives to reach the end, to which it refers. "True prophecy is inspired, as it were, by an impulse to fulfil itself"(Hitzig). יפח is not an adjective, as in Psa 27:12, but the third pers. imperf. hiphil of pūăch ; and the contracted form ( יפח for יפיח ), without a voluntative meaning, is the same as we frequently meet with in the loftier style of composition. ולא יכזּב , "and does not deceive,"i.e., will assuredly take place. If it (the vision) tarry, i.e., be not fulfilled immediately, wait for it, for it will surely take place (the inf. abs. בּוא to add force, and בּוא applying to the fulfilment of the prophecy, as in 1Sa 9:6 and Jer 28:9), will not fail; אחר , to remain behind, not to arrive (Jdg 5:28; 2Sa 20:5).

(Note: The lxx have rendered כּי בא יבא , ὅτι ἐρχόμενος ἥξει , which the author of the Epistle to the Hebrews (Heb 10:37) has still further defined by adding the article, and, connecting it with μικρὸν ὅσον ὅσον of Isa 26:20 (lxx), has taken it as Messianic, and applied to the speedy coming of the Messiah to judgment; not, however, according to the exact meaning of the words, but according to the fundamental idea of the prophetic announcement. For the vision, the certain fulfilment of which is proclaimed by Habakkuk, predicts the judgment upon the power of the world, which the Messiah will bring to completion.)

Constable: Hab 2:1-3

1. The introduction to the answer 2:1-3

2:1 Habakkuk compared himself to a sentinel on a city wall watching the horizon for the approach of a horseman. He purposed to watch and wait expectantly for the Lord to reply to this second question, as He had the first, so he could report it to his brethren (cf. 3:16). He prepared himself for a discussion with the Lord about the situation as well as for the Lord's answer that he expected in a vision or dream (cf. Job 13:3; 23:4).

"Only by revelation can the genuine perplexities of God's dealings with human beings be comprehended."²⁴

2:2 Yahweh did respond and told the prophet to make a permanent record of the vision that He would give him on tablets (of clay, stone, or metal; cf. Exod. 31:18; 32:15-16; Deut. 9:10; 27:8). Having received and recorded the vision, Habakkuk should then run to tell his fellow citizens what God's answer was.

2:3 The vision Habakkuk was about to receive concerned events to take place in the future. Though it was a prophecy that would not come to pass immediately, it would materialize eventually. Habakkuk was to wait for its fulfillment because it would indeed come at the Lord's appointed time.

The writer of the Book of Hebrews quoted this verse (Heb. 10:37). He used it to encourage his readers to persevere in their commitment to Jesus Christ since what God has predicted will eventually come to pass, namely, the Lord's return.

Guzik: Hab 2:1-20

Habakkuk 2 - God Justifies His Judgment

A. The proud rebuked.

1. (2-3) Preparation for the answer: how to publish the vision.

Then the LORD answered me and said: "Write the vision and make it plain on tablets, that he may run who reads it. For the vision is yet for an appointed time; but at the end it will speak, and it will not lie. Though it tarries, wait for it; because it will surely come, it will not tarry."

a. Write the vision and make it plain: God told Habakkuk to record this "question and answer" time for the benefit of others - that he may run who reads it. Habakkuk's revelation wasn't just for himself, but also to edify others. Those who read it would make rapid progress (may run), but they couldn't make this progress if Habakkuk did not make it plain.

i. Habakkuk first had to see the vision. The preacher cannot make anyone else see what he does not see for himself.

ii. Habakkuk then had to make it known. The preacher must do what he can to make the word of God known, and make it known in as many ways as possible.

iii. Habakkuk had to make it known as permanently as possible - he was told to write the vision. The preacher must do what he can to make a permanent impact on his listeners.

iv. Habakkuk had to make it plain. "I have sometimes thought that certain ministers fancied that it was their duty to make the message elaborate, to go to the very bottom of the subject, and stir up all the mud they could find there, till you could not possibly see them, nor could they see their own way at all . . . They tell people all the difficulties they have discovered in the Bible, - which difficulties most of their hearers would never have heard of unless their ministers had told them." (Spurgeon)

v. Habakkuk had to make it practical - that he may run who reads it. It doesn't say, "that he who runs may read it," but "that he may run who reads it." The running - the activity and progress - comes forth from God's word.

b. For the vision is yet for an appointed time: Habakkuk spoke to an age beyond his own. The Babylonian conquest would not be evident in his own day, but in the future.

2. (4-8) God knows how to deal with the proud.

"Behold the proud, his soul is not upright in him; but the just shall live by his faith. Indeed, because he transgresses by wine, he is a proud man, and he does not stay at home. Because he enlarges his desire as hell, and he is like death, and cannot be satisfied, he gathers to himself all nations and heaps up for himself all peoples. Will not all these take up a proverb against him, and a taunting riddle against him, and say, 'Woe to him who increases what is not his; how long? And to him who loads himself with many pledges'? Will not your creditors rise up suddenly? Will they not awaken who oppress you? And you will become their booty. Because you have plundered many nations, all the remnant of the people shall plunder you, because of men's blood and the violence of the land and the city, and of all who dwell in it."

a. Behold the proud: Habakkuk wondered why Babylon - a nation even more sinful than Judah - would be used to bring judgment to Judah. In answering the prophet, God first assures him that He sees the proud, and knows that his soul is not upright in him.

i. Pride is everywhere and takes all manner of shapes.

· Here is the rich man, proud of what he has

· There is the poor man, proud of his "honor" in having less

· Here is the talented man, proud of what he can do

· There is the man of few talents, proud of his hard work

· Here is the religious man, proud of his religion

· There is the unbeliever, proud of his unbelief

· Here is the establishment man, proud of his place in society

· There is the counter-cultural man, proud of his "outcast" status

· Here is the learned man, proud of his intelligence and learning

· Here is the simple man, proud of his simplicity

ii. "If there is a sin that is universal, it is this. Where is it not to be found? Hunt among the highest and loftiest in the world, and you shall find it there; and then go and search amongst the poorest and the most miserable, and you shall find it there. There may be as much pride inside a beggar's rags as in a prince's robe; and a harlot may be as proud as a model of chastity. Pride is a strange creature; it never objects to its lodgings. It will live comfortably enough in a palace, and it will live equally at its ease in a hovel. Is there any man in whose heart pride does not lurk?" (Spurgeon)

iii. Pride can be especially dangerous among the people of God. Once a man came to John Bunyan after a sermon and told him what a fine sermon he preached. "You're too late," Bunyan answered. "The devil told me that before I stepped down from the pulpit." Satan can tell the praying brother to be proud of his ability to pray, the growing brother to be proud of his growth, and even the humble brother to be proud of his humility.

iv. "Wherever pride is found, it is always hateful to God. Why! pride is even hateful to men. Men cannot bear a proud man; and hence it is that a proud man, who has any sense left, often sees that it is so, and he therefore tries to affect manners of modesty. He will seem to be humble, when he really is not, if he has the suspicion that all about him will dislike him if they know him to be proud. But God cannot bear pride; it is a part of his daily business to put down the proud." (Spurgeon)

b. But the just shall live by his faith: In contrast to the proud, there are the just. The principle of their life is faith, instead of pride that looks to self. True faith looks outside of self unto the LORD God, while pride always looks to self.

i. This brief statement from the prophet Habakkuk is one of the most important, and most quoted Old Testament statements in the New Testament. Paul used it to show that the just live by faith, not by law. Being under the law isn't the way to be found just before God, only living by faith is.

ii. If you are declared just - that is, approved - before God, you have done it by a relationship of faith. If your life is all about living under the law, then God does not find you approved.

iii. In Hebrew, the important part of the verse has only three words: "the justified man," "by his faith," and "will live." Every word in Habakkuk 2:4 is important, and the Lord quotes it three times in the New Testament just to bring out the fullness of the meaning

· Romans 1:17 is the commentary on the justified man - "The just shall live by faith"

· Hebrews 10:38 is the commentary on faith - "The just shall live by faith"

· Galatians 3:11 is the commentary on the Christian life - "The just shall live by faith"

iv. Before his bold declaration of the truth of the gospel, Martin Luther was an Augustinian monk. As a monk he went on a pilgrimage to Rome and as he crossed the Alps he fell deathly ill. As he lay sick he felt great turmoil, both physical and spiritual, and a verse that had previously touched him came to mind: The just will live by his faith, from Habakkuk 2:4. When Luther recovered he went on to Rome and did the tourist things that all the pilgrims did. One day he came to the church of Saint John's Lateran, where there is a staircase said to be from Pilate's judgment hall. It was the custom of pilgrims to climb this staircase, but never on their feet - they painfully climbed a step at a time on their knees, saying prayers and kissing the steps where is was thought the blood of Jesus fell. Luther came to this place and starting doing just as all the pilgrims, because the pope promised an indulgence to all who climbed the steps on their knees and said the prayers. As he did this, Luther remembered the words from Habakkuk: The just will live by his faith. It is said that when he remembered this he stopped, stood up, walked down and went straight home to Germany. Some say the Reformation began on those stairs.

v. "Before those words broke upon my mind I hated God and was angry with him because, not content with frightening us sinners by the law and by the miseries of life, he still further increased our torture by the gospel. But when, by the Spirit of God, I understood those words - 'The just shall live by faith!' 'The just shall live by faith!' - then I felt born again like a new man; I entered through the open doors into the very Paradise of God." (Luther, cited in Boice)

vi. We are called to live by faith, and nothing else.

· Some Christians live by devotions

· Some Christians live by works

· Some Christians live by feelings

· Some Christians live by circumstances

Each of these is meaningless and perhaps dangerous without faith.

c. He enlarges his desire as hell, and he is like death, and cannot be satisfied: God sees the proud man and how the proud man cannot be satisfied. The one who is declared just by faith is satisfied, but the proud man keeps grasping.

d. Because you have plundered many nations, all the remnant of the people shall plunder you: Here, God assures Habakkuk that He knows how to deal with nations like Babylon. He promises the Babylonians that just as they plundered many nations, so one day others would plunder them. The Babylonians were perfect examples of the proud who set themselves against those who are declared just by faith - and Habakkuk could take comfort in the fact that God would deal with them.

i. "The immediate value of the word was the Habakkuk learned that God's employment of the Chaldeans did not mean the permanent power of this evil people." (Morgan)

B. Four woes to silence sinful man.

1. (9-11) Woe to the greedy.

"Woe to him who covets evil gain for his house, that he may set his nest on high, that he may be delivered from the power of disaster! You give shameful counsel to your house, cutting off many peoples, and sin against your soul. For the stone will cry out from the wall, and the beam from the timbers will answer it."

a. Woe to him who covets evil gain for his house: God addresses the greedy man, and tells him that he is ripe for judgment. The greedy man does his best to protect himself (set his next on high), yet all his best will come to nothing.

b. You . . . sin against your own soul: The greedy man thinks in terms of nothing but gain, but ends of losing his own soul. Jesus' parable in Luke 12:16-21 is the perfect example of the greedy man who sins against his own soul.

c. For the stone will cry out from the wall: Habakkuk pictures a beautiful house built by a greedy man, and the very stones of the house cry out from the wall against the man's greed.

2. (12-14) Woe to the violent.

"Woe to him who builds a town with bloodshed, who establishes a city by iniquity! Behold, is it not of the LORD of hosts that the peoples labor to feed the fire, and nations weary themselves in vain? For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea."

a. Woe to him who builds a town with bloodshed: The LORD is not only displeased with the greedy, He also pronounces a woe against the violent.

b. The earth will be filled with the knowledge of the glory of the LORD: The violent man thinks that his might makes right, so he feels free to abuse others for his gain. As a correction and a rebuke, the LORD reminds the violent man of His ultimate triumph.

3. (15-17) Woe to the drunk.

"Woe to him who gives drink to his neighbor, pressing him to your bottle, even to make him drunk, that you may look on his nakedness! You are filled with shame instead of glory. You also; drink! And be exposed as uncircumcised! The cup of the Lord's right hand will be turned against you, and utter shame will be on your glory. For the violence done to Lebanon will cover you, and the plunder of beasts which made them afraid, because of men's blood and the violence of the land and the city, and of all who dwell in it.

a. Woe to him who gives drink to his neighbor . . . You also; drink! Through the prophet Habakkuk, the LORD rebukes both the drunk and those who promote drunkenness. Though they think that alcohol makes them feel good, God rightly says they are filled with shame instead of glory.

i. In Ephesians 5:18 Paul calls drunkenness dissipation; drunkenness is a waste of resources that should be submitted to Jesus. John Trapp writes of drinking "all the three outs" - "that is, ale out of the pot, money out of the purse, and wit out of the head." (Trapp's commentary on Galatians 5:21)

ii. The damage of drunkenness goes beyond the act itself and into what it effects in lives and families. Yearly in the United States alcohol is responsible for almost 100,000 deaths (25,000 by drunk drivers alone), 6 million non-fatal injuries, and more than $100 billion in economic losses such as unemployment and loss of productivity.

b. The cup of the Lord's right hand will be turned against you: The drunk and those who promote drunkenness loved their own cup full of drink; now God promises a cup for them, a cup of judgment and just recompense for their sin.

4. (18-20) Woe to the idolater.

"What profit is the image, that its maker should carve it, the molded image, a teacher of lies, that the maker of its mold should trust in it, to make mute idols? Woe to him who says to wood, 'Awake!' To silent stone, 'Arise! It shall teach!' Behold, it is overlaid with gold and silver, yet in it there is no breath at all. But the LORD is in His holy temple. Let all the earth keep silence before Him."

a. Woe to him who says to wood, "Awake!": Having dealt with the greedy man, the violent man, and the drunk now God speaks to the idolater - who treats inanimate objects as if they had life and intelligence.

b. In it there is no breath at all. But the LORD is in His holy temple: In contrast to lifeless idols, the LORD is alive and well in His holy temple. The folly of the idolater will be exposed by the majesty of the living God.

i. Through it all, the point is proven. Habakkuk couldn't understand why God would judge a sinful nation (Judah) by an even more sinful nation (Babylon). Yet God reminds Habakkuk of His own wisdom and strength, and of His ultimate triumph over the wicked. God knew that Babylon was filled with the proud, the greedy, the violent, the drunk, and the idolater - and the LORD knew how to deal with them all.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Habakkuk (Book Introduction)

HABAKKUK, from a Hebrew root meaning to "embrace," denoting a "favorite" (namely, of God) and a "struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others [PSEUDO EPIPHANIUS], to that of Simeon. The inscription to Bel and the dragon in the Septuagint asserts the former; and Hab 3:19 perhaps favors this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Ceila in Palestine.

The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2Ki 24:1; 2Ch 36:6; Jer 46:2; Jer 36:9). And Habakkuk (Hab 1:5-6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In the third chapter the prophet in a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again. Hab 3:16 shows that the invader is still coming, and not yet arrived; so that the whole refers to the invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 B.C.), which accords with his prophesying early in Jehoiakim's reign, about 610 B.C.

The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.

The style is poetical and sublime. The parallelisms are generally regular. Borrowed ideas occur (compare Hab 3:19, with Psa 18:33; Hab 2:6, with Isa 14:4; Hab 2:14, with Isa 11:9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Rom 1:17 quotes Hab 2:4 (though not naming him); compare also Gal 3:11; Heb 10:38. Act 13:40-41 quotes Hab 1:5. One or two Hebrew words peculiar to Habakkuk occur (Hab 1:9; Hab 2:6, Hab 2:16).

JFB: Habakkuk (Outline)

• HABAKKUK'S EXPOSTULATION WITH JEHOVAH ON ACCOUNT OF THE PREVALENCE OF INJUSTICE: JEHOVAH SUMMONS ATTENTION TO HIS PURPOSE OF SENDING THE CHALDEANS AS THE AVENGERS. THE PROPHET COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON WHOM VENGEANCE WAS TO BE TAKEN. (Hab. 1:1-17)
• 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)
• HABAKKUK'S PRAYER TO GOD: GOD'S GLORIOUS REVELATION OF HIMSELF AT SINAI AND AT GIBEON, A PLEDGE OF HIS INTERPOSING AGAIN IN BEHALF OF ISRAEL AGAINST BABYLON, AND ALL OTHER FOES; HENCE THE PROPHET'S CONFIDENCE AMID CALAMITIES. (Hab. 3:1-19)

TSK: Habakkuk 2 (Chapter Introduction)

Overview

Hab 2:1, Unto Habakkuk, waiting for an answer, is shewn that he must wait by faith; Hab 2:5, The judgment upon the Chaldean for unsatiableness, Hab 2:9, for covetousness, Hab 2:12. for cruelty, Hab 2:15. for drunkenness, Hab 2:18. and for idolatry.

Poole: Habakkuk (Book Introduction)

THE ARGUMENT

The prophecy of Habakkuk seems to be an exact stating of that perplexed case, touching the seeming unequalness of the proceedings of God in the government of the world, in which the good suffer evil, and the evil rejoice in prosperity; the more righteous are afflicted, and the more unrighteous prosper; nay, the worst domineer over the best, among men. This case baffled the wise among philosophers, and it much troubled David and Jeremiah, Psa 73:2,3 , &c.; Jer 12:1,2 ; and hath ever been matter of some wonder. to the best and wisest of men, as here it was to Habakkuk, who lived in the times of great impieties against God, and of great injustice amongst men. It is most probable he lived and prophesied in the days of Manasseh, when the wicked devoured the man that was more righteous than himself; and this is the subject of his complaint, Hab 1:1-4 . Those grievous sins which then abounded, he declareth shall be punished by the Chaldeans, at which he again wondereth: it grieveth him to see, in Judah, the best afflicted by the worst; and it is as much grief to him to foresee the wicked nation of the Chaldeans prosper in the ruins of a more righteous nation, (from the 5th to the 11th verse of the first chapter,) which God commandeth him to foretell. On this he proposeth the case expressly, from verse 12 to the end of the chapter, and which God resolveth for him in the second chapter, where the sins of Judah and the sins of the Chaldeans are enumerated, and at once both are threatened with punishment; when the Chaldeans have punished Judah’ s sins, the Medes and Persians shall punish the same sins in the Chaldeans. In all which the unspotted righteousness and the admirable wisdom of God is seen, in the government of his church, chastised for her sins against God; and in his government of the world, sinning highly against God, and with greater wickedness acting the same or worse things than those for which by their means God had before punished his church. In fine, the prophet, with steady faith and fervent prayer, addresseth to God, and in most elegant manner recounting God’ s mercy and faithfulness to his people, Hab 3 , leaves it both a foundation to our hope and pattern for our practice. He doth resolve, as we should, to wait for, rejoice in, and submit to the Lord, in greatest distresses and darkness of providence. An excellent subject for our meditations at this day, as well as in the days of our prophet, whose name seems to imply his wrestlings with these difficulties, or his laying hold, embracing of God; our safest course in such circumstances being to adhere to God. We can but guess at the time of his prophesying, and that we think is rather in the time of Manasseh, than of Hezekiah, or Josiah, though possibly he might live and be a prophet in the first part of Josiah’ s reign. What tribe or what family he was of we pretend not to tell you, since we cannot pretend to know; but we are sure he was not the pretended messenger that carried a mess of broth out of Judea into Babylon, for Daniel’ s dinner; and we think it a wonder any thinking man should now believe it, as it would at that day have been, if really done.

Poole: Habakkuk 2 (Chapter Introduction)

CHAPTER 2

Unto Habakkuk, waiting for an answer, Hab 2:1 , is showed that he must wait in faith, Hab 2:2-4 . The judgment of the Chaldeans for insatiableness, Hab 2:5-8 , ambition, Hab 2:9-11 , cruelty, Hab 2:12-14 , treacherous dealing, Hab 2:15-17 , and idolatry, Hab 2:18-20 .

MHCC: Habakkuk (Book Introduction)

The subject of this prophecy is the destruction of Judea and Jerusalem for the sins of the people, and the consolation of the faithful under national calamities.

MHCC: Habakkuk 2 (Chapter Introduction)

(Hab 2:1-4) Habakkuk must wait in faith.

(Hab 2:5-14) Judgments upon the Chaldeans.

(Hab 2:15-20) Also upon drunkenness and idolatry.

Matthew Henry: Habakkuk (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Habakkuk

It is a very foolish fancy of some of the Jewish rabbin that this prophet was the son of the Shunamite woman that was at first miraculously given, and afterwards raised to life, by Elisha (2 Kings 4), as they say also that the prophet Jonah was the son of the widow of Zarephath, which Elijah raised to life. It is a more probable conjecture of their modern chronologers that he lived and prophesied in the reign of king Manasseh, when wickedness abounded, and destruction was hastening on, destruction by the Chaldeans, whom this prophet mentions as the instruments of God's judgments; and Manasseh was himself carried to Babylon, as an earnest of what should come afterwards. In the apocryphal story of Bel and the Dragon mention is made of Habakkuk the prophet in the land of Judah, who was carried thence by an angel to Babylon, to feed Daniel in the den; those who give credit to that story take pains to reconcile our prophet's living before the captivity, and foretelling it, with that. Huetius thinks that that was another of the same name, a prophet, this of the tribe of Simeon, that of Levi; others that he lived so long as to the end of that captivity, though he prophesied of it before it came. And some have imagined that Habakkuk's feeding Daniel in the den is to be understood mystically, that Daniel then lived by faith, as Habakkuk had said the just should do; he was fed by that word, Hab 2:4. The prophecy of this book is a mixture of the prophet's addresses to God in the people's name and to the people in God's name; for it is the office of the prophet to carry messages both ways. We have in it a lively representation of the intercourse and communion between a gracious God and a gracious soul. The whole refers particularly to the invasion of the land of Judah by the Chaldeans, which brought spoil upon the people of God, a just punishment of the spoil they had been guilty of among themselves; but it is of general use, especially to help us through that great temptation with which good men have in all ages been exercised, arising from the power and prosperity of the wicked and the sufferings of the righteous by it.

Matthew Henry: Habakkuk 2 (Chapter Introduction)

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).

Constable: Habakkuk (Book Introduction)

Introduction

Title and Writer

The title of the book is the name of its writer.

All we know for sure about Habakkuk was that he was a prophet who lived during the pre-exilic period of Israel's history.¹ The meaning of his name is questionable. It may come from the Hebrew verb habaq, which means "to fold the hands" or "to embrace." In this case it might mean "one who embraces" or "one who is embraced." Luther thought it signified that Habakkuk embraced his people to comfort and uphold them. Jerome interpreted it to mean that he embraced the problem of divine justice in the world, the subject of the book.² The simple designation "the prophet" with no other identifying description characterizes only two other prophetical books: Haggai and Zechariah. So Habakkuk is the only book so designated among the pre-exilic Prophets. The content of the book, which includes wisdom literature and a psalm of praise, indicates that Habakkuk was a poet as well as a prophet.

There are traditions about who Habakkuk was that have little basis in fact but are interesting nonetheless. Since the last verse of the book gives a musical notation similar to some psalms, some students concluded that he was a musician and possibly a Levite. The apocraphal book Bel and the Dragon mentions him as the son of Jeshua of the tribe of Levi. It records a legend about him that is pure fantasy. Supposedly an angel commanded Habakkuk to take a meal to Daniel, who was in the lions' den a second time. When the prophet complained that he did not know where the den was, the angel picked him up by a lock of his hair and carried him to the spot (Bel vv. 33-39). According to rabbinic sources, Habakkuk was the son of the Shunammite woman whom Elisha restored to life (2 Kings 4). The basis for this theory is that Elisha' servant told the woman that she would "embrace" a son (2 Kings 4:16), and Habakkuk's name is similar to the Hebrew word for "embrace."

Unity

The major challenge to the unity of the book has come from liberal scholars who view psalmic material such as chapter 3 as postexilic. The commentary on Habbakuk found at Qumran does not expound this psalm either. However, the continuity of theme that continues through the whole book plus the absence of any compelling reasons to reject chapter 3 argue for the book's unity.³

Date

References in the book help us date it approximately but make it impossible to be precise or dogmatic. The Lord told Habakkuk that He was raising up the Chaldeans (Neo-Babylonians), the fierce and impetuous people who were already marching through the whole earth, and that they would expand their territory even farther (1:6).⁴ This points to a time before 605 B.C. when Babylon defeated the united forces of Egypt and Assyria at the battle of Carchemish and became the major power in the ancient Near East. It may even point to a time before 612 B.C. when the Babylonians (with the Medes and Sythians) destroyed Nineveh. However other references in the book that describe conditions in Judah and the ancient Near East support a date between 608 and 605 B.C. (cf. 1:7-11).⁵ King Jehoakim ruled Judah from 609-598 B.C., so it was apparently during his reign that Habakkuk prophesied (cf. 2 Kings 23:36-24:7; 2 Chron. 36:5-8). The background to Habakkuk is the decline of the Judean kingdom that began with the death of King Josiah in 609 B.C.

Place of Composition

Since the Chaldeans were on the rise when Habakkuk wrote, the prophet must have lived in Judah. The Northern Kingdom of Israel had passed out of existence in 722 B.C. with the Assyrian invasion. Thus Habakkuk was a prophet of the Southern Kingdom who lived in times of increasing degeneracy and fear in his country.

Audience and Purpose

The people to whom Habakkuk ministered were Judeans who apparently lived under the reign of King Jehoiakim. During his reign the Israelites were looking for help in the wrong places, Egypt and Assyria, in view of growing Babylonian power. They should have been looking to the Lord primarily, and their failture to do so was one of the burdens of Jeremiah, Habakkuk's contemporary.

Habakkuk's concerns were more philosophical, however. What disturbed him was that the sovereign Lord was not responding to Habakkuk's evil generation and its internal injustices. He voiced his concern to Yahweh in prayer (1:2-4). The Lord replied that He was working. He was raising up a nation that would punish His people for their covenant unfaithfulness 1:5-11). This raised another problem for Habakkuk, which he also took to the Lord in prayer. How could He use a more wicked nation than Judah to punish God's chosen people (1:12-2:1)? The Lord explained that He would eventually punish the Babylonians for their wickedness too (2:2-20). The final chapter is a hymn of praise extolling Yahweh for His wise ways. The purpose of the book, then, was to vindicate the justice of God so God's people would have hope and encouragement.

Literary form

This book contains a variety of literary forms. The first part of the book contains a dialogue between Habakkuk and his God that alternates between lament and oracle (1:2-2:5). The second part is a taunt or mocking song that the prophet put in the mouths of the nations that had suffered under Babylon's oppression. It consists of five "woes" (2:6-20). The third part is a psalm, complete with musical directions (ch. 3).

Distinctive features

"Habakkuk is a unique book. Unlike other prophets who declared God's message to people this prophet dialogued with God about people. Most Old Testament prophets proclaimed divine judgment. Habakkuk pleaded for divine judgment. In contrast with the typical indictment, this little book records an intriguing interchange between a perplexed prophet and his Maker."⁶

"The prophet asked some of the most penetrating questions in all literature, and the answers are basic to a proper view of God and his relation to history. If God's initial response sounded the death knell for any strictly nationalistic covenant theology of Judah, his second reply outlined in a positive sense the fact that all history was hastening to a conclusion that was [as] certain as it was satisfying.

"In the interim, while history is still awaiting its conclusion (and Habakkuk was not told when the end would come, apparently for him prefigured by Babylon's destruction), the righteous ones are to live by faith. The faith prescribed--or faithfulness,' as many have argued that emunah should be translated--is still called for as a basic response to the unanswered questions in today's universe; and it is this, a theology for life both then and now, that stands as Habakkuk's most basic contribution."⁷

Message⁸

Habakkuk is unusual among the prophetical books in that it tells a story. In this the book is similar to Jonah, which is also the record of a prophet's experience. Jonah gives the account of a prophet's failure to sympathize with God. Habakkuk gives the account of a prophet's failure to trust God. Jonah deals with a problem posed by Nineveh, and Habakkuk deals with a problem posed by Babylon. Habakkuk, like Jonah, also records one major event in the life of the prophet. Most of the other prophetic books record the messages and activities of a prophet over an extended period of years. Habakkuk does contain prophecies, so it is like the other prophetic books in this respect.

The key verse in the book is 2:4: "Behold, as for the proud one, his soul is not right within him; but the righteous will live by his faith." This verse suggests the difficulty that Habakkuk faced, and it contains his declaration following his struggle with faith.

Habakkuk is a book in which a man, the prophet, asked questions and received answers. Note, for example, 1:2, which voices the prophet's initial question. Then turn to 3:19, which gives his final affirmation after having received answers. The contrast between these verses is startling. It is a contrast between a wail of despair and a shout of confidence. G. Campbell Morgan observed, "From the affirmation of faith's agnosticism we come to the affirmation of agnosticism's faith."⁹

This is the story of Habakkuk. At the beginning we hear a believer questioning God. The prophet's problem was why God was not doing what He promised to do, specifically delivering His people from the violence with which the Babylonians were threatening them. Every believer faces the same problem sooner or later. Circumstances challenge the promises of God, and we wonder why God does not do something about the situation. Habakkuk wondered how God could use a more wicked nation, Babylon, to disciple the wicked Judahites.

The key verse, 2:4, is similar to the constricted part of an hour-glass. Everything that precedes it leads up to it, and everything that follows it results from it. It is like a doorway through which everything in the book passes.

Let's look at that doorway statement in 2:4. It contains two contrasting viewpoints on all of life. First, we have a swollen, proud, conceited person. Second, we have a person who is full of faith. The first is full of himself or herself, and the second is full of God. The difference is in attitude: great confidence in self or in God. In both cases, we have something hidden and something manifest.

In the case of the proud, his soul or inner man is not straight or right within him. It is not upright or level, but crooked or twisted. His is an unnatural condition. While his inner, hidden condition is crookedness of soul, his outer, manifest condition is conceit or pride. He is wrapped up in himself, and being wrapped up in himself he is wrapped up in a ball, so to speak--all twisted up on the inside. It is interesting that the verse says nothing about the outcome of the proud. We only have a description of him as swollen and twisted.

In the case of the righteous, his soul is right within him. His inner, hidden condition is straight. His outward manifestation of that condition is trust in God. It is interesting, in passing, that there is only one straightness, but there are many kinds of crookedness, perversity. If I asked you to imagine a straight stick, everyone in this room would visualize straightness. But if I asked you to imagine a crooked stick, everyone in this room would visualize a different shape of crookedness. A crooked stick may be crooked in a hundred different ways, but there is only one way a straight stick can be straight. Goodness is basically simple, but evil is exceedingly complex. Goodness looks only one way, but evil can take many different forms and shapes.

The central affirmation of Habakkuk is the last part of 2:4: "the righteous will live by his faith." There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the New Testament, in each case a different word receives the emphasis. In Romans 1:17, the emphasis is on "righteous." Paul's concern in Romans was with the righteousness of God and how people can obtain it. In Galatians 3:11, the emphasis is on "faith." Paul contrasted salvation by works and salvation by faith in Galatians. And in Hebrews 10:38, the emphasis is on "live." The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law. Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

Now let's relate this to what Habakkuk saw that created a problem of faith for him. He saw the proud flourishing. He saw crookedness all around him in a hundred different manifestations of evil. He also saw the righteous who were trusting in God oppressed, threatened, and persecuted. Specifically, he saw the proud Babylonians, who did not acknowledge Yahweh, gaining more and more power. They appeared to be the ones truly alive. He saw the people of God, who were trusting in Yahweh, losing more and more power. They appeared to be headed for certain death and extinction. And, most disturbing of all, Habakkuk saw God doing nothing.

In the hour of his crisis of faith, God spoke to the prophet and gave him the great truth of 2:4. Faith is the principle that leads to life in spite of all appearances, and pride is destructive in spite of all appearances. Godless people and their plans seem so strong and invincible. Their enterprises, which are in rebellion against God, seem so inevitable and sure to succeed. Nevertheless the one whom God regards as righteous because of his or her trust in Him will live on and not die.

What is God doing? He is causing things to work out in harmony with the principle set forth in 2:4 in spite of appearances. The sovereign of the universe, who often takes centuries to work out His plans, when we want Him to do it in years if not months, holds everything in His grasp. He will fulfill His promises. He will reward faith. He will destroy the crooked and swollen proud.

The last part of the book, which follows 2:4, helps us see the outcome of believing God's revelation in 2:4. Habakkuk reviewed many of the crooked manifestations of evil and announced the final destruction of them all. He also viewed the history of the Israelites as a testimony to the truth of the book's central affirmation, and he trembled as he projected what God had done in the past forward to what He would do to the Chaldeans. The prophet who started out thinking that God was doing nothing ended by praying that Yahweh would remember mercy when He poured out His wrath. He who thought God had forgotten about the faithful broke out into a song of praise as He realized that he could continue to trust God in spite of appearances.

Habakkuk does not end with a wail but with a song. It does not end with inquiry but with affirmation. It does not end with frustration but with faith: 3:17-18.

There are several lessons of timeless importance that Habakkuk teaches its readers.

One abiding lesson of this book is that people of faith sometimes have trouble continuing to trust God. If we look at what is happening in our world, we can come up with the same questions Habakkuk voiced at the beginning of the book. But if we continue to listen to the Word of God, we can have peace in our hearts and songs on our lips as we wait for God to reward the righteous with life for their faith. This principle is true on two levels: justification and sanctification. The only way to obtain a proper legal standing before God (justification) is by trusting Him. The only way to continue to live in that righteous standing before God (sanctification) is to continue to trust Him in spite of appearances. We can do so because God has established a flawless record of faithfulness to His promises, and the Bible is the record of that faithfulness. Thus we must live in the light of Scripture rather than in the light of experience. God's promises and covenants are a better indication of reality than circumstances.

We also need to be careful that we do not fall into the category of the proud who are wrapped up in themselves. We too quickly look to the proud of this world, who do not bow before God, for explanations. Rather, we should express our own righteousness by continuing to trust in God in spite of appearances. Today scientific explanations attract more faith than the simple statements of Scripture. Where will our trust be? We dare not join the ranks of the twisted and scoffing mockers whose end is not life but destruction.

Notice, too, how Habakkuk handled his problem of agnosticism. He could have set up a schedule of speaking engagements all over Judah to point out how inconsistent God was in His government of human affairs. Fortunately, instead he took his questions to God in prayer. God responded by giving him answers. The word of God came to Habakkuk. The prophet listened to the Word of God. We can say anything to God in prayer. The best place to take our questions is to God in prayer. And the best place to find answers from God is in His Word. Some people say that God does not speak as He spoke in days gone by. It is truer to say that people do not listen to God as they did in days gone by.

Furthermore, the inner attitude always manifests itself in outward action. This is true whether the inner attitude is pride or faith. What is our outward action betraying about our inner attitude? Are we really trusting man or God?

In 2:3 God said, "Though the vision tarries, wait for it, for it will certainly come." Part of being people of faith is that we wait for explanations, verbal or experiential, that will only come in the future. Someone has said that Christians are people who do not live by explanations but by promises. We must be content with God's promise that one day we will understand what is now obscure. How God will bring His will to pass is a mystery in large measure. We only have the outlines of His actions in prophecy, though we have some remarkably specific details revealed here and there. Nevertheless for the most part we must be willing to wait. The promise of God is life for those who do. Waiting is the hardest work of all, but like Habakkuk we will be able to sing as we wait if we keep talking to God and listening to God.

Constable: Habakkuk (Outline)

Outline

I. Heading 1:1

II. Habakkuk's questions and Yahweh's answers 1:2-2:20

A. Habakkuk's question about Judah 1:2-4

B. Yahweh's answer about Judah 1:5-11

C. Habakkuk's question about Babylonia 1:12-17

D. Yahweh's answer about Babylonia ch. 2

1. The introduction to the answer 2:1-3

2. The Lord's indictment of Babylon 2:4-5

3. The Lord's sentence on Babylon 2:6-20

III. Habakkuk's hymn in praise of Yahweh ch. 3

A. The introduction to the hymn 3:1

B. The prayer for revival 3:2

C. The vision of God 3:3-15

1. Yahweh's awesome appearance 3:3-7

2. Yahweh's angry actions 3:8-15

D. The commitment of faith 3:16-19a

E. The concluding musical notation 3:19b

Constable: Habakkuk

Habakkuk

Bibliography

Armerding, Carl E. "Habakkuk." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Blue, J. Ronald. "Habakkuk." In The Bible Knowledge Commentary: Old Testament, pp. 1505-22. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Laetsch, T. Bible Commentary: The Minor Prophets. St. Louis: Concordia Publishing House, 1956.

Lloyd-Jones, D. Martyn. From Fear to Faith: Studies in the Book of Habakkuk and the Problem of History. London and Downers Grove, Ill.: Inter-Varsity Press, 1953.

Robertson, O. Palmer. The Books of Nahum, Habakkuk, and Zephaniah. New International Commentaries on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Rudolph, W. Micha-Nahum-Habakuk-Zephanja. KAT 13/3. 2nd ed. Gütersloh: Gerd Mohn, 1975.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Habakkuk (Book Introduction)

INTRODUCTION.

THE PROPHECY OF HABACUC.

Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner) --- He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet) --- The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)

Gill: Habakkuk (Book Introduction)

INTRODUCTION TO HABAKKUK

This book is called, in the Vulgate Latin and Syriac versions, "the Prophecy of Habakkuk". Of this prophet, Aben Ezra and Kimchi say, we know neither his age nor his family; which shows they paid no regard to a tradition of their nation, mentioned by some of their ancient writers ^a, that he was the son of the Shunammite, whom Elisha raised from the dead; and find the etymology of his name in the words of the prophet to her, "about this season, according to the time of life, thou shalt embrace a son", 2Ki 4:16 where the root of his name is used; and they account for the doubling of the last radical in his name, because of the two embraces of him, one by his mother, and the other by the prophet. His name indeed signifies "an embrace" ^b; or, as some, "an embracer" ^c; and the last letter being doubled, it is with others interpreted "the best embracer" ^d; to which name his character and conduct agree; who, in the most tender manner, embraced the people of God, as parents their children, and comforted them with the assurance of their preservation, notwithstanding their captivity, and with the promise of the Messiah's coming; suggesting to them they should live by faith, to which he led them the way by his own example, Hab 1:12, Hab 2:3 but as this is placing him too early, to put him in the times of Elisha; so it is fixing him too late, to make him to be in the times of Daniel, and to feed him in the den of the lions, as Joseph ben Gorion ^e, and the author of the apocryphal book of Bel and the Dragon, say he did, which was after the Babylonish captivity was ended; whereas it is certain this prophet prophesied of it, and must have lived some time before it; for he speaks of the Chaldeans by name coming against the Jews, and carrying them captive, Hab 1:6. The learned Huetius ^f, and others, think there were two prophets of this name; one of the tribe of Simeon, who lived before the captivity; and another of the tribe of Levi, who lived after it. The Jewish chronologers ^g generally place this our prophet in the times of Manasseh; with which well enough agrees the description of the times the prophet lived in, given in Hab 1:2 though some think he lived in the latter times of Josiah ^h, or the beginning of Jehoiakim ⁱ; and it is probable he was a contemporary of the Prophet Jeremiah, with whom he agrees in many things, and prophesied of the same. However, there is no room to doubt of the authority of this book, being always received by the Jewish church, and agreeing with other parts of Scripture, and especially with the prophecies of Jeremiah; and may be further confirmed and established by the quotations out of it in the New Testament, as Hab 1:5 in Act 13:41 and Hab 2:4 in Rom 1:17. The general design of the prophecy is to comfort the people of God under the afflictions that were coming upon them, and to encourage them to the exercise of faith and patience, in the hope and view of the coming of the Messiah. Pseudo Epiphanius ^k says that Habakkuk died two years before the people of the Jews returned from Babylon, and was honourably buried in his own native place, which he says was Bethsocher, in the tribe of Simeon. With whom Isidore ^l agrees, as to the time of his death; but the place of his birth, he says, was Bethacat; and of his death, Sabarta. Sozomen ^m reports, that, in the days of Theodosius, the grave of Habakkuk was found in Cele, formerly the city Ceila. So Eusebius says it was shown at Kela, eight miles from Eleutheropolis; though, in another place, he says it was to be seen at Gabbatha, twelve miles from the same place; which may be reconciled, by observing that it might be between them both, and be seen from each, since they were places near to each other ⁿ. But the Cippi Hebraici ^o say it was at a place called Jakuk in Galilee, not far from Sephetta, where was an academy of the Jews; and this seems to agree with what Sanderson, a countryman of ours, as quoted by Van Till ^p, observes; that in his journey from Damascus to Jerusalem, between Sephet and Chapherchittin, he found a village, in which, the Jews report, Habakkuk the prophet dwelt and died, the name of which is Jeakoke. But these things are not to be depended on.

Gill: Habakkuk 2 (Chapter Introduction)

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.