Exegetical and Hermeneutical Commentary of Habakkuk 2:2
And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it.
2. upon tables ] upon the tablets. The art. refers either to the customary use of such tablets for public notices (Isa 8:1), or to the tablets to be taken in this case for the purpose.
he may run that readeth ] The words explain the command to make it plain, and mean that the reader may run on in his reading without being hindered by any obscurity or unwontedness in the writing. Cf. Isa 8:1, R.V. margin.
Fuente: The Cambridge Bible for Schools and Colleges
The answer is, that it is indeed for a long time yet. Write the vision, that it may remain for those who come after and not be forgotten, and make it plain upon the tables, whereon he was accustomed to write ; and that, in large lasting characters, that he may run that readeth it, that it may be plain to any, however occupied or in haste. So Isaiah too was commanded to write the four words, haste-prey-speed-spoil.
Fuente: Albert Barnes’ Notes on the Bible
Hab 2:2
Write the vision, and make it plain.
Teaching must be plain
Think of that railway excursion train as it hurries onwards with impetuous speed! A vast crowd is collected there, and how various and complicated are the interests of each! A rapid impulse bears forward the whole; that impulse resides in every member of the group; one single bystander directs and controls it all. In an unexpected moment a shock, as of a thunderbolt, crushes them together; in the twinkling of an eye the elements of destruction are terribly let loose; each hapless one becomes an instrument of injury or death to his neighbour. What pain can paint the terror, the agony, the anguish of such a scene! They will be remembered for long, long years in mutilated forms, in shaken nerves, in bereaved or orphaned homes; the records will make multitudes shudder by their firesides, or will haunt them in their slumbers. Such have been the effects of one false or mistaken signal! Let us who are ministers of the Gospel remember what interests we hold, and by how much the soul is more precious than the body Let us beware! There are in the age in which we live, spiritual impulses innumerable, strange, impetuous. And we are the signalmen! (J. G. Miall.)
The voice of the old pulpit
I. The old pulpits apology for speaking. I am old. My outward appearance has been diversified at different times and places. I have a variety of experiences. My great influence is acknowledged by a large majority in every age and clime.
II. The old pulpits complaints and boastings.
1. My complaints–
(1) I complain because some very ungodly characters have taken the liberty of ascending my steps.
(2) Because some look at me as a mere workshop to make a living in.
(3) Because I have been compelled to serve as a stage to exhibit men, and not Christ.
(4) Because I have been too long used as a place of refuge for blind bigotry and prejudice.
(5) Because many who have stood on my floor did not do my work with all their might.
(6) Because there is not more attention paid me.
2. My boastings–
(1) In the multitude of my sons.
(2) Of the fame of my sons.
(3) In the greatness and glory of my themes.
(4) In the extent of my influence in the world.
(5) In the preservation of my life in spite of numerous and powerful enemies.
(6) That I am the great favourite of heaven. (J. Roberts.)
The simplicity and freeness of the Gospel salvation
The vision was to be written upon tables, and made plain, that every one who read it might run. He who gave the vision commanded that it should be made plain upon tables, that the way of escape might be at once learned by those that were in peril, and that without a moments delay they might run in that way and be delivered. What was the danger with which the people were threatened, and from which this vision was to indicate the way of escape? It is usually thought to be an anticipated invasion of the Chaldeans. It seems to me the danger is that to which all men as sinners are exposed; and that the way of escape indicated is that which is revealed to us by the Gospel of Jesus Christ. I regard the prophet as here commissioned to announce to his countrymen, and ultimately, through the volume of inspiration, to the world at large, the folly, sin, and danger of rebellion against God, and forgetfulness of Him; and having thus warned them of the evil and peril of their ways, to urge upon them the importance of running in that way which has been opened for their escape. In favour of this interpretation the following considerations may be adduced–
1. Look at the circumstances in which the prophet tells us this com mission was delivered to him.
2. In Hab 2:4 is a passage three times quoted by the apostle Paul, as applicable to the salvation of the Gospel–to the enjoyment of eternal life.
3. Peter (Act 10:43) tells Cornelius that all the prophets preached the doctrine of salvation by faith through Christ.
4. The interpretation proposed seems to give greater unity and appropriateness to the prophets subsequent declarations. The commission, then, which the prophet received from God was a commission to declare plainly and faithfully to men their guilt and danger as sinners against God, and to point them to that salvation in connection with which God has revealed Himself to them, that they may escape the calamities to which their iniquity has exposed them. It is plain, then, that in order to ascertain correctly the way of salvation we must go to the written records of Gods will, and read. (W. Lindsay Alexander, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Write the vision] Carefully take down all that I shall say.
Make it plain upon tables] Write it in a full plain, legible hand.
That he may run that readeth it.] That he who attentively peruses it may speed to save his life from the irruption of the Chaldeans, by which so many shall be cut off. The prophet does not mean that the words are to be made so plain, that a man running by may easily read them, and catch their meaning. This interpretation has been frequently given; and it has been incautiously applied to the whole of the Bible: “God’s book is so plain, that he that runs may read;” but it is very foolish: God never intends that his words shall be understood by the careless. He that reads, studies, meditates, and prays, shall understand every portion of this sacred book that relates immediately to his own salvation. But no trifler can understand it. If the contents of a play-bill were to be read as many read the Bible, they would know just as much of the one as they do of the other.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord, on whom he waited, and who ruleth all affairs, answered me; did hear my desire, and gave direction what I should do.
Write; what is only spoken is soon forgot, but what is written is more lasting, therefore write thou the vision showed to thee.
The vision; the things thou seest, or which thou shalt see.
Make it plain; make the writing very plain, engrave it, as was their manner, upon tables; what was of public concern, and therefore to be published, was anciently written or engraven upon tables, smooth stones, or wood, and then hung up in a public place to be read.
That he may run that readeth it; that none may need to make a stop, but hold on his course; in the greatest haste of business, every one may plainly and clearly discern what is written.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Write the visionwhich I amabout to reveal to thee.
make it plain (De27:8). In large legible characters.
upon tablesboxwoodtables covered with wax, on which national affairs were engraved withan iron pen, and then hung up in public, at the prophets’ own houses,or at the temple, that those who passed might read them. Compare Lu1:63, “writing table,” that is, tablet.
that he may run that readethitcommonly explained, “so intelligible as to be easilyread by any one running past”; but then it would be, “thathe that runneth may read it.” The true sense is, “solegible that whoever readeth it, may run to tell all whom hecan the good news of the foe’s coming doom, and Judah’s deliverance.”Compare Da 12:4, “manyshall run to and fro,” namely, with the explanation ofthe prophecy, then unsealed; also, Re22:17, “let him that heareth (the good news) say (to everyone within his reach), Come.” “Run” is equivalent toannounce the divine revelation (Jer23:21); as everyone who becomes informed of a divine message isbound to run, that is, use all despatch to make it known toothers [HENDERSON].GROTIUS, LUDOVICUSDE DIEU,and MAURER interpret it:”Run” is not literal running, but “that he whoreads it may run through it,” that is, read it at oncewithout difficulty.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord answered me,…. As he does his ministers and people sooner or later, in one way or another, when they call upon him with humility and reverence, with faith and fervency:
and said, Write the vision; which the prophet now had from him, concerning the coming of the Messiah, and the destruction of the enemies of the church and people of God: and this he has orders to “write”; not only to tell it to the people then present, for their particular information and satisfaction; but to write it, that it may be read over and over, and that it may remain, and be of use in times to come:
and make [it] plain upon tables, engrave it in plain legible letters on tables of wood; on box tree, as the Septuagint version; on which they used to write before paper was found out and used. Writing tables are of ancient use; they were used in and before the times of Homer, for he speaks o of writing very pernicious things on a two leaved table; wherefore Josephus must be mistaken when he suggests p that letters were not found out in the times of Homer. These tables were made of wood, sometimes of one sort, and sometimes of another; sometimes they were made of the pine tree, as appears from Euripides q but, for the most part, of box r, according to the Greek version as above; and consisted sometimes of two leaves, for the most part of three or five, covered with wax s, on which impressions were easily made, and continued long, and were very legible; and these impressions or letters were formed with an iron style or pen; see Jer 17:1 this the Greeks and Tuscans first used, but was afterwards forbidden by the Romans, who, instead of it, ordered an instrument of bone to be used t: hence these tables were wont to be called “wax”, because besmeared with it; and so, in wills and testaments written on them, the heirs are said to be written either in the first wax, or in the bottom of the wax u, that is, of the will, or in the lowest part of the table, or what we should call the bottom of the leaf or page: and it was a custom among the Romans, as Cicero w relates, that the public affairs of every year were committed to writing by the Pontifex Maximus, or high priest, and published on a table, and set to view within doors, that the people might have an opportunity and be able to know them; yea, it was usual to hang up laws, approved and recorded, in tables of brass, in their market places, and in their temples, that x they might be seen and read; the same we call annals. In like manner the Jewish prophets used to write and expose their prophecies publicly on tables, either in their own houses, or in the temple, that everyone that passed by might read them.
That he may run that readeth it; may run through the whole without any difficulty, without making any stop, being written in such large capital letters; and those cut so well, and made so plain, that a man might run it over at once with ease, or even read it as he was running; nor need he stop his pace, or stand to read. The Targum is,
“write the prophecy, and explain it in the book of the law, that he may hasten to obtain wisdom, whoever he is that reads in it.”
o , &c. Homer. Iliad. 6. p Contr. Apion, l. 1. c. 2. q In Hippolito. r “Ergo tam doctae nobis periere tabellae, Non illas fixum charas effeceret aurum, Vulgari buxo sordida cera fuit. Propertius. Buxa crepent cerata——” Prudentius. s Alex. ab Alex. Genial. Dier. l. 2. c. 30. t Isidor. Originum, l. 6. c. 8. u “In ima cera”, Sueton. in Vit. Jul. Caesar. c. 83. “in extrema cera”, Cicero in Verrem, l. 3. Vid. Alex. ab Alex. ib. l. 1. c. 1. w De Oratore, l. 2. sect. 34. x Taciti Annales, l. 11. c. 14.
Fuente: John Gill’s Exposition of the Entire Bible
Jehovah’s Response To Habakkuk’s Second Complaint
Verses 2-20:
Habakkuk’s Vision And Jehovah’s Instruction
Verse 2 asserts that the Lord responded to Habakkuk’s lament and complaint, saying, “Write or record the vision, and make it plain, simple and clear, upon tables, that it may be read,” as an important revelation from God; It was to be for the profit of all who read it, as surely as the law was, Deu 27:8. it was to be so clearly and legibly written that the good news of the Chaldean’s coming soon, and Judah’s deliverance, might be read by running couriers or message bearers, with joy. See also Dan 12:4; Rev 22:17; Hab 1:5; Zec 2:4-5.
Verse 3 explains that the vision is for an appointed or fixed time of fulfillment, in God’s purpose; And what the vision reveals will not be a lie, but it will speak or breathe out the truth, as the end of the Gentile age hastens on. It will neither be behind nor run before God’s appointed time, as expressed Lam 3:26; Gen 49:18. The future chastening and eventual glory of Judah and Israel are as certain, as the personal return of Jesus Christ for His church and the redeemed of all ages; One must not weary or despair in waiting for that hour, Heb 10:36-37.
Verse 4 declares that the soul which is lifted up (with pride), that is haughty in disposition, toward God, is not “upright” or righteous, or right, toward God. Such was the attitude of the Chaldeans at that time. In contrast with their attitude, God reveals in this vision to Habakkuk, that the just, “righteous”, of “believer,” shall live by or through faith; Faith in God, His Word, and His promised Redeemer-Messiah, Heb 10:38; Gal 3:11; Rom 1:17. Believers are both saved and sustained in their afflictions through faith, Eph 2:8-10; Mat 8:10; Heb 10:39; Rom 4:4-5. This contrasts the haughty, proud, unbeliever with the soul that trusts in the Lord, Pro 3:3-5.
Verse 5 charges that the king or leader of Chaldea and his wicked, conquering, and oppressive armed men were given or habituated to the treachery of wine. They were so inebriated, or
drunken with wine and greed for greater military loot and gain, that they would not stay at home, when a conquest was over. Proud, greedy, gluttonous, they sought glory through cruelty against other cities and nations, Pro 30:1; Pro 21:24. Their consuming passion was for plunder and power, without regard for men or God, Psa 27:12; Psa 41:2-3; Isa 5:14. Like hell, that cannot be full, and death that swallows up all, these barbarous Chaldeans were never satisfied, Pro 27:10; Pro 30:10.
Verse 6 raises the question, shall not those nations and people who have been cruelly abused in captivity take up a parabolic complaint against him of Chaldea, who has led in raping their families, plundering and absconding their properties, and making them slaves, away from their homeland? Mic 2:4; Isa 14:4; Jer 51:34. This verse begins a derisive song of five stanzas as follows: The first three stanzas consist of three verses each, beginning with “woe,” 1) v. 6-8; 2) v. 9-11; 3) v. 12-14. The fourth stanza also begins with “woe” and has (4) verses, 15-18. The fifth stanza also begins with the fifth “woe”, that covers two verses, 19, 20. Each of the five stanzas has its own subject. The first “woe” regards those who take by power what is not their own; The question is posed, How long can this go on?
Verse 7 asks, shall not the oppressed one day rise up, like a venomous serpent that has been trampled upon, and strike at their oppressor, like an enraged, savage viper? Jer 8:17. They will, will they not? is the rhetoric idea here expressed. They were assured that those they had vexed, and seized their property, would one day turn upon them, and make “booty” or plunder of them; See Pro 29:1; Isa 13:1-5; Isa 21:2-9; Isa 41:25; Isa 45:1-2.
Verse 8 explains very clearly that because the king of the Chaldeans had spoiled, destroyed many nations, all the remnant of the people should arise, and spoil him and his empire, which they did, Isa 33:1. This was to occur on account of Chaldea’s violent oppression of the lands and cities of the earth, v. 5, 6, 12, and Judea and Jerusalem in particular, referred to as the “land” and “city”, v. 17.
Verse 9 begins a second “woe” because of Chaldea’s covetous and ill-gotten gain, to put his own houses on high, to add wealth to his own dynasty; Nebuchadnezzar sought to build his nest high, like an eagle, safe from other predators, since she is a predator herself. He sought, by robbery and plunder, to strengthen his rule so that it would remain with his family forever. His carnal, cruel, covetousness brought his mighty fall, and with it the eventual fall of his empire, under Belshazzar, Dan 5:24-30; Job 39:27.
Verse 10 charges Chaldea’s king that he has consulted shame to his house, or determined shame to fall upon his regal family, by cutting off, slaying, cruelly taking many captives out of their own homes, breaking up their homes and families for his own selfish greed, to his own ruin; See Pro 8:36; Pro 20:2; Pro 22:16. They who abuse their neighbors, wound and callous their own soul, to their own shame.
Verse 11 attributes the power of speech to the stones in the walls, and the beams of the timber of the residences, from which the Chaldeans had taken the best, to put in their own houses, Luk 19:40. The stones cry their protest, and the cross beams of their wealthy houses taken from the Israelites of Judea, join in testifying against the abuse and rape of their conquered captives, Gal 6:7-8; Num 32:23.
Verse 12 pronounces a third woe upon him who builds a town with blood, or with blood-bought riches, loot, and spoils; And who enlarges and establishes or builds up a city with the fruits of iniquity, as the city of Babylon was built and rebuilt, or enlarged with the spoils and plunder of war, repeatedly, Dan 4:30; See also Jer 22:13; Eze 24:9; Mic 3:10; Nah 3:1.
Verse 13 emphasizes that it is not of the Lord, of His directive, but providential, and permissive will, that the captive people of the Chaldeans endure the fiery persecutions and oppressions, to bring them to fatigue in labor, as abject slaves, and to- reduce their population. These builders in Babylon, upon the spoils of their own cruel raids and plunder of other nations, only prepare themselves to be burned or sacked by other heathen nations soon. This is the determination of God upon them, Jer 51:28; Mic 4:2-4.
Verse 14 affirms that God has assured the eventual complete defeat of all Gentile foes against His people Israel; And that Israel shall be restored to His glory. At that time there shall be a universal knowledge, recognition, or acknowledgment of the power of God, as broadly as the waters that cover the sea-bed or sea bottom, Isa 11:9. It will come to full realization when Jesus returns, to reign as King of kings and Lord of fords, for the restitution of all things, to the glory of His Father, Act 3:19-21; Act 15:13-18; 1Co 15:23-28; Rev 11:15. See also 2Sa 7:9; Zec 12:8; Luk 1:31-33.
Verse 15 pronounces a fourth “woe” upon those who put the bottle to his neighbor, to make him drunk, to bring him to poverty and nakedness, by calculated design and intent. Kings wined and dined leaders of their smaller subject nations on special occasions, with the ulterior motive of enlisting their pledge to pay tribute, by extracting it from their people by violence, and bringing it to the lion-king of all kings, in Babylon. At such a gathering, the handwriting of Divine judgment appeared on the pilaster of the king’s palace, one fateful night in Babylon, when God’s anger was full, Daniel ch. 5. Drunkenness brought shame to Noah when Ham uncovered his nakedness, Gen 9:22, shame to Belshazzar that fateful night in Babylon, before his princes, his wives, and his concubines, Dan 5:1-6; Dan 5:30. Nakedness expresses the shame and humiliation the Chaldeans had brought to Judah, and other conquered nations, and to the eventual judgment of nakedness, humiliation and shame that would come upon her for her deeds, Nah 3:5; Nah 3:11; Isa 47:3.
Verse 16 charges the king of Chaldea with being filled with shame for, (instead of) her former glory, as expressed Hos 4:7. Habakkuk prophesies to the king of the Chaldeans, in terms of utter contempt, to drink himself of the bitter dregs of sorrow and cruelty that he has inflicted on others, and let his foreskin (of an uncircumcised) heathen be uncovered, just to show what kind of an heathen and alien from God that he really was, Jer 25:15-17; Lam 4:21; 1Sa 17:36. The cup of the Lord’s right hand judgment, poured out against the wicked, is bitter, will make them vomit up and behold their own shame and glory, Jeremiah 25; Jeremiah 17; Psa 75:8.
Verse 17 explains why this judgment shall cover or fall so heavily upon Babylon. She had gone to Lebanon, plundered and burned the best homes of the wealthy, spoiled their finest cedars of the forests, to adorn their edifices in Babylon, and carried away their silver, gold, and best furniture, from Lebanon to the city of Jerusalem, through all the land of Israel and Judah. A similar violence is herein decreed to fall on her, for those deeds of inhumanity, Isa 14:8; Isa 37:24; Jer 22:23; Eze 17:3; Eze 17:12.
Verse 18 inquires just what profit, what dividend, the producers, distributors, and worshippers of graven and molten heathen images would bring to their people. Each who produced, distributed, and worshipped them, or offered prayer and sacrifice to them, is charged with being a “teacher of lies,” be he prophet, priest, or layman, Jer 8:14; Zec 10:2. All involved with these heathen idols were perpetrators, spreaders, of lies about gods with eyes that were blind, ears that were deaf, tongues that were dumb, and feet and hands that were paralyzed. To try to sell a horse that was in that shape, would cause one to wind up in jail; Yet fallen men would do such, in their rebellion against God, Psa 2:12; Psa 115:4-9.
Verse 19 pronounces a fifth “woe” upon those priests, prophets, and people who falsely represented idol gods as able to see, hear, speak or help speak or lend a helping hand, to deluded victims who bowed like idiots or mentally deranged and the emotionally disturbed, before them. David asserted “they that make them are like unto them; so is every one that trusteth in them,” Psa 115:8; See also Jer 10:14-15. These silent gods are their own best witnesses. Ask them a question and you’ll die without an answer from them, See? Isa 44:9-12. The splendor of gold, silver, or precious stones in a statue or image gives it no life.
Verse 20 turns the thought to firm assurance that the Lord of glory is in His Holy Temple on high, a living, caring, and sustaining God,. worthy of worship and adoration, who sees, hears, understands, and responds to the cries of His true worshippers. All the earth is called to keep silence before His majesty, with reverence and obedience, Zep 1:7; Zec 2:13; He is not encased in gold or silver, Psa 11:4.
Fuente: Garner-Howes Baptist Commentary
The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquillity, and constantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me, he says, did Jehovah, and said. There is no doubt but that the Prophet accommodates here his own example to the common instruction of the whole Church. Hence, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need.
But he afterwards comes to the discharge of his prophetic office; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written: and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all.
Write, then, the vision, and make it plain; for באר, bar properly means, to declare plainly. (26) Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an appointed time
This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision, is for a time, and a fixed time: for מועד, muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immoderate ardor which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so speaks as to be at liberty to defer the execution of his promise until it seems good to him.
At the end, he says, it will speak (27) In a word, the Prophet intimates, that honor is to be given to God’s word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end, then, it will speak and it will not lie (28) Here the Prophet means, that fulfillment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to indulge our fervid and importunate desires by an immediate fulfillment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain ourselves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, lie
He afterwards adds, If it will delay, wait for it. He again expresses still more clearly the true character of faith, that it does not break forth immediately into complaints, when God connives at things, when he suffers us to be oppressed by the wicked, when he does not immediately succor us; in a word, when he does not without delay fulfill what he has promised in his word. If, then, it delays, wait for it. He again repeats the same thing, coming it will come; that is, however it may be, God, who is not only true, but truth itself, will accomplish his own promises. The fulfillment, then, of the promise will take place in due time.
But we must notice the contrariety, If it will delay, it will come, it will not delay. The two clauses seem to be contrary the one to the other. But delay, mentioned first, has a reference to our haste. It is a common proverb, “Even quickness is delay to desire.” We indeed make such haste in all our desires, that the Lord, when he delays one moment, seems to be too slow. Thus it may come easily to our mind to expostulate with him on the ground of slowness. God, then, is said on this account to delay in his promises; and his promises also as to their accomplishment may be said to be delayed. But if we have regard to the counsel of God, there is never any delay; for he knows all the points of time, and in slowness itself he always hastens, however this may be not comprehended by the flesh. We now, then, apprehend what the Prophet means. (29)
He is now bidden to write the vision, and to explain it on tables. Many confine this to the coming of Christ; but I rather think that the Prophet ascribes the name of vision to the doctrine or admonition, which he immediately subjoins. It is indeed true, that the faithful under the law could not have cherished hope in God without having their eyes and their minds directed to Christ: but it is one thing to take a passage in a restricted sense as applying to Christ himself, and another thing to set forth those promises which refer to the preservation of the Church. As far then as the promises of God in Christ are yea and amen, no vision could have been given to the Fathers, which could have raised their minds, and supported them in the hope of salvation, without Christ having been brought before them. But the Prophet here intimates generally, that a command was given to him to supply the hearts of the godly with this support, that they were, as we shall hereafter more clearly see, to wait for God. The vision, then, is nothing else than an admonition, which will be found in the next and the following verses.
He uses two words, to write and to explain; which some pervert rather than rightly distinguish: for as the Prophets were wont to write, and also to set forth the summaries or the heads of their discourses, they think that it was a command to Habakkuk to write, that he might leave on record to posterity what he had said; and then to publish what he taught as an edict, that it might be seen by the people passing by, not only for a day or for a few days. But I do not think that the Prophet speaks with so much refinement: I therefore consider that to write and to explain on tables mean the same thing. And what is added, that he may run who reads it, is to be understood as I have already explained it; for God intended to set forth this declaration as memorable and worthy of special notice. It was not usual with the Prophets to write in long and large characters; but the Prophet mentions here something peculiar, because the declaration was worthy of being especially observed. What is similar to this is said in Isa 8:1, ‘Write on a table with a man’s pen.’ By a man’s pen is to be understood common writing, such as is comprehended by the rudest and the most ignorant. To the same purpose is what God bids here his servant Habakkuk to do. Write, he says how? Not as Prophecies are wont to be written, for the Prophets set before the people the heads of their discourses; but write, he says, so that he who runs may read, and that though he may be inattentive, he may yet see what is written; for the table itself will plainly show what it contains.
We now see that the Prophet commends, by a peculiar eulogy, what he immediately subjoins. Hence this passage ought to awaken all our powers, as God himself testifies that he announces what is worthy of being remembered: for he speaks not of a common truth; but his purpose was to reveal something great and unusually excellent; as he bids it, as I have already said, to be written in large characters, so that those who run might read it.
And by saying that the vision is yet for a time, he shows, as I have briefly explained, what great reverence is due to heavenly truth. For to wish God to conform to our rule is extremely preposterous and unreasonable: and there is no place for faith, if we expect God to fulfill immediately what he promises. It is hence the trial of faith to acquiesce in God’s word, when its accomplishment does in no way appear. As then the Prophet teaches us, that the vision is yet for a time, he reminds us that we have no faith, except we are satisfied with God’s word alone, and suspend our desires until the seasonable time comes, that which God himself has appointed. The vision, then, yet shall be. But we are inclined to reduce, as it were, to nothing the power of God, except he accomplishes what he has said: “Yet, yet,” says the Prophet, “the vision shall be;” that is, “Though God does not stretch forth his hand, still let what he has spoken be sufficient for you: let then the vision itself be enough for you; let it be deemed worthy of credit, so that the word of God may on its own account be believed; and let it not be tried according to the common rule; for men charge God with falsehood, except he immediately yields to their desires. Let then the vision itself be counted sufficiently solid and firm, until the suitable time shall come.” And the word מועד, muod, ought to be noticed; for the Prophet does not speak simply of time, but, as I have already said, he points out a certain and a preordained time. When men make an agreement, they on both sides fix the day: but it would be the highest presumption in us to require that God should appoint the day according to our will. It belongs, then, to him to appoint the times, and so to govern all things, that we may approve of whatever he does.
He afterwards says, And it will speak at the end, and it will not lie. The same is the import of the expression, it will speak at the end; that is, men are very perverse, if they wish God to close his mouth, and if they wish to deny faith to his word, except he instantly fulfill what he speaks. It will then speak; that is, let this liberty of speaking be allowed to God. And there is always an implied contrast between the voice of God and its accomplishment; for we are to acquiesce in God’s word, though he may conceal his hand: though he may afford no proof of his power, yet the Prophet commands this honor to be given to his word. The vision, then, will speak at the end
He now expresses more clearly what he had before said of the preordained time; and thus he meets the objections which Satan is wont to suggest to us: “How long will that time be delayed? Thou indeed namest it as the preordained time; but when will that day come?” “The Lord,” he says, “will speak at the end;” that is, “Though the Lord protracts time, and though day after day we seem to live on vain promises, yet let God speak, that is, let him have this honor from you, and be ye persuaded that he is true, that he cannot disappoint you; and in the meantime wait for his power; wait, so that ye may yet remain quiet, resting on his word, and let all your thoughts be confined within this stronghold—that it is enough that God has spoken. The rest we shall defer until to-morrow.
(26) The word means, to open, or make open. It was to be written in open and plain letters, and on tables or tablets. These were either of wood or stone, made smooth. The Septuagint render the word πυξιον, a smooth plank of boxwood, and give the whole sentence thus: “Write the vision and openly (or plainly —σαφῶς,) on boxwood.” See Deu 27:8. So Junius takes the word as an adverb, perspicue , perspicuously.— Ed.
(27) It is not a common word that is used: [ יפח ], “it will breathe.” When transitively, it signifies, to breathe out or forth, and is rendered often in our version, to speak; see Pro 6:19. The idea here seems to be the restoration, as it were, of a suspended life. The vision was to be for a time like a body without any symptom of life: but “it will breathe,” he says, “at last,” or at the end; that is, it will live, and manifest life and vigor. This breathing, or this life, would be its accomplishment. Corresponding with this idea is ἀνατελι, “it will rise,” by the Septuagint.— Ed.
(28) [ כזב ], its primary meaning, is to fail, Isa 63:11; and to fail, in a moral sense, is to lie, and also to deceive; and the latter meaning is attached to it here by Drusius, Piscator, and Grotius, non fallet , it will not deceive, i.e., disappoint.— Ed.
(29) What is here said is very true; but the words are not the same in Hebrew. The first signifies delay, [ יתמהמה ] rendered “linger” in Gen 19:16. The other verb, [ יאחר ], means, to put off, to postpone: and the sense is, that the vision will not be after the appointed time. So the two lines may be thus rendered:
If it will delay, wait for it, For coming it will come, it will not be postponed;
or, be after, i.e., the appointed time.
Dr. Wheeler, quoted by Newcome, gives the right idea, by the following paraphrase:
It shall not be later than its season.
Both Jerome and Marckius have found a grammatical difficulty in this verse from a mistake as to the gender of [ חזון ], vision; and they had been evidently led astray by the Septuagint; in which the gender is changed, and the phrase, “wait for it,” is rendered, “wait for him,” ὑπομεινον αὐτον; and so as to what follows, “for he that cometh ( ἐρχομενος) shall come.” But [ חזון ] is the masculine gender; it is elsewhere connected with verbs in that gender. See 1Sa 3:1; Eze 12:22. Indeed the whole tenor of the passage admits not of any other construction. It is probable that this mistake made Eusebius and Augustine to apply this verse to Christ, and some to Nebuchadnezzar, in a typical sense.— Ed.
Fuente: Calvin’s Complete Commentary
(2) On tables.Better, on the tables. The definite article probably indicates certain well-known tables on which the prophets were wont to inscribe their utterances for public edification. These tables may have been hung up in the Temple (Calvin) or market-place (Luther and Ewald).
That he may run that readeth iti.e., the prophecy is to be inscribed plainly and legibly, so that the reader may run his eye quickly through it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The prophet gazes not in vain.
Vision See on Nah 1:1. Jehovah grants an answer in the form of an inner vision, but since the solution is intended for all who might be troubled in a similar manner, the prophet is exhorted to make it known to all by writing it upon tablets where the people could read it.
Tables Literally, the tablets; either tablets such as are commonly used for inscriptions set up in public places, or tablets such as the prophet was accustomed to use for these or similar purposes.
Make it plain Because it is an important message (compare Isa 8:1).
That he may run that readeth it It is to be written so plainly that anyone hurrying by may read it, without being compelled to stop and study. There is no reason for doubting that the command was to be understood and carried out literally. Keil’s view, that “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,” does scant justice to the statements in Hab 2:2-3.
Fuente: Whedon’s Commentary on the Old and New Testaments
Here the Lord is answering his servant, and a gracious answer it is. Reader! it is very blessed to wait upon the Lord in prayer; and when we are at anytime admitted into the retirings of the Lord, never to come away until he hath given us an answer of peace.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hab 2:2 And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it.
Ver. 2. And the Lord answered me, and said ] Wisdom he had sought of God, who giveth liberally, Jas 1:5 ; and wisdom is granted him without hitting him in the teeth with his bold expostulations and contestations about providence. Faithful prayer never miscarrieth, but is sure of an answer, either before, as the prodigal, see Isa 65:24 , or in the act, as Dan 10:12 , “I am come for thy words,” with an answer thereunto. Or soon after, as here. If it come not all out so soon as we would have it, know that there is water enough in the spring, but the pipes are stopped or broken.
Write the vision
And make it plain upon tables
That he may run that readeth it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD. Hebrew. Jehovah. App-4.
Write, &c. Reference to Pentateuch (Deu 27:8). App-47and App-92.
the vision. Supply the logical Ellipsis: “[which I am about to reveal to thee]”. Compare Hab 1:1.
upon tables: i.e. boxwood tables smeared with wax. Compare Luk 1:63.
that he may run that readeth it = that he that readeth it may flee. Hebrew. ruz = to run as a messenger (Job 9:25. Jer 23:21; Jer 51:31. Zec 2:4); or, to flee for refuge (Psa 18:10), as in Hag 1:9.
Fuente: Companion Bible Notes, Appendices and Graphics
run that readeth it
Not, as usually quoted, “that he that runneth may read,” but, “that he may run that readeth”; i.e. as a messenger of the “vision.” Cf. Zec 2:4; Zec 2:5
Fuente: Scofield Reference Bible Notes
Write: Deu 27:8, Deu 31:19, Deu 31:22, Isa 8:1, Isa 30:8, Jer 36:2-4, Jer 36:27-32, Dan 12:4, Rev 1:18, Rev 1:19, Rev 14:13, Rev 19:9, Rev 21:5-8
make: Joh 11:28, Joh 11:29, 1Co 14:19, 2Co 3:12
Reciprocal: Deu 6:9 – General Neh 8:8 – and gave the sense Isa 1:1 – vision Isa 21:6 – Go Isa 21:8 – I stand Jer 30:2 – General Jer 51:60 – General Eze 2:10 – spread Eze 24:2 – write Dan 7:1 – he wrote Luk 1:63 – a Heb 6:15 – General Rev 1:11 – What Rev 10:4 – I was
Fuente: The Treasury of Scripture Knowledge
Hab 2:2. This verse begins the Lord’s answer to the prophet’s inquiry. He is instructed to make it plain which is tram BAAR, defined in the lexicon, “A primitive root; to dig; by analogy to engrave.” Tables is from LUACH which Strong defines, “To glisten; a tablet (as polished), of stone, wood or metal.” The means of advertisement were not very plentiful in ancient times, and public notices were supposed to be so arranged that all could know about It. The verse means that Habakkuk was to select a writing tablet or plate and engrave the announcement upon it. He was to engrave the words on this plate and display it in a conspicuous place. Then a man running by could read it as he was passing very much as a traveler today can read the road signs as he is driving along.
Fuente: Combined Bible Commentary
Hab 2:2-3. The Lord said, Write the vision Write down what I am going to say. Every divine communication, by whatever means made, is often spoken of in the prophetic writings under the title of a vision. When the prophets were commanded to write any thing, it denoted the great importance of it, and that the fulfilling of it was at some distance. Make it plain upon tables Write it in legible characters; that he may run that readeth That it may be read with ease. For the vision is yet for an appointed time What I am now about to reveal to thee will not be fulfilled till a certain time which God hath appointed, but which is yet at a distance. As this vision undoubtedly related to the destruction of the Babylonish monarchy, which is plainly foretold from Hab 2:5 to the end of the chapter, so that event was not to take place till about one hundred years from this time. But at the end it shall speak When the period appointed by God shall come, it shall be accomplished, and not disappoint your expectation. The Hebrew is, At the end it shall break forth, namely, as the morning light, which the word , here used, properly and emphatically expresses: that is, the event spoken of shall break forth, or appear, with great clearness and evidence, and then this prophecy shall be proved a true one. Though it tarry, wait for it Although it may be long deferred, and much time may intervene before it be accomplished; yet, nevertheless, continue confidently to expect it; because it will surely come, it will not tarry Hebrew, , It will not be prolonged, or go beyond, namely, the appointed time; that is, it will certainly be fulfilled at the time that is appointed. The word here used is not the same with that rendered tarry in the former clause. All this is addressed to the Jewish nation in answer to their complaints, represented in the foregoing chapter, respecting the success and prosperity of the Chaldeans, notwithstanding their crimes; in reply to which, God, by a prophetic vision, informs the prophet, that the Chaldean nation should not go unpunished at the appointed time, namely, when they had filled up the measure of their iniquity, but they should be involved in a much greater destruction than the nations which they had conquered; that most of these nations would survive to see the entire overthrow and final ruin of the Chaldeans. Though God may defer the execution of his promises and threatenings a long time, according to our computation, yet they are no less sure than if they were immediately accomplished; and indeed it is only long with respect to our finite and narrow capacities; for with God, the Scriptures tell us, a thousand years are but as one day.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:2 And the LORD answered me, and said, Write the vision, and make [it] plain upon tablets, that he may run {b} that readeth it.
(b) Write it in great letters, that he that runneth may read it.
Fuente: Geneva Bible Notes
Yahweh did respond and told the prophet to make a permanent, easy-to-read record of the vision, which He would give him, on tablets (of clay, stone, or metal; cf. Exo 31:18; Exo 32:15-16; Deu 9:10; Deu 27:8). Having received and recorded the vision, Habakkuk, and other messengers, should then run to tell their fellow citizens what God’s answer was.
"The matter was to be made so clear that whoever read it might run and publish it." [Note: Kerr, p. 876. Cf. Daniel 12:4.]
"It [the interpretation of the Lord’s command here] could involve passers-by, who will be able to read the message as they go by and then pass the message on informally to those they meet, or it could mean a herald, whose specific function will be to spread the message throughout the land (so NEB, NIV)." [Note: Baker, p. 59.]