These are the words of the prophet: so the Targum introduces them, ``the prophet said;''. Praying through Habakkuk 2:4 . Proud member what he will say unto me—in answer to my complaints (Hab 1:13). And I looked to see what he would speak by me, and what I should reply to my arguing with him; The prophet, waiting for an answer to his expostulation, is bidden to write the oracle in plain characters, because its fulfilment is certain. 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? The Targum is, "and what will be returned to my request.''. 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. 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). Article Images Copyright © 2021 Getty Images unless otherwise indicated. 153, 154. Habakkuk 2:1 contains the prophet's conversation with himself. Accordingly, we find that this is the mode actually adopted in the prophets. v4. The vision had a direction towards a point, which, when looked at from the present, was still in the future. In a landscape the distance, the length, the nature of these intervals might be determined in one of three ways: Hab 2:1-20. They are not seen. The message that "the just shall live by his faith" (2:4) plays an important role in Christian thought. A multitude of comparatively unimportant objects may pass unnoticed, while there may be one single absorbing view that shall seize upon, and occupy all the attention. Indeed, it may be presented, I think, as one of the prominent characteristics of the mind of Isaiah, that in the prophetic visions which he contemplated, the Messiah always occupied some place; that whatever prophetic landscape, so to speak, passed before him, the Messiah was always in some part of it; and that consequently wherever he began his prophetic annunciations, he usually closed with a description of some portion of the doctrines, or the work of the Messiah. In Isaiah 9:1-2, he sees him as having reached manhood, and having entered on his ministry, in the land of Galilee where he began to preach. Thus he draws a sharp distinction between his own speaking and the speaking of the Spirit of God within him. "He was cut off out of the land of the living." 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.). Objects on the mountainside may seem to lie close to each other, between which there may be a deep ravine, or a flowery vale. All rights reserved. there are times when we don’t understand the ways of god. (2:1) Habakkuk resolutely waits for God’s reply. 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. Now 2:1 says he is going to expectantly wait for another answer from God. Habakkuk 2:5, NIV: "indeed, wine betrays him; he is arrogant and never at rest. 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. (3) Another peculiarity, which may arise from the nature of prophecy here presented, may have been that the mind of the prophet glanced rapidly from one thing to another. God then answers him again and gives him more information, then tells the earth to be silent before Him (Habakkuk 2:2-20). Habakkuk 2:1 "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved." Habakkuk 1:12(NASB) Verse Thoughts Habakkuk was crying out to the Lord in distress about the evil, violence, destruction and wickedness that was the hallmark of the people and the nations of his day, and which was overtaking the people of Israel – but the Lord appeared indifferent - and the calamities intensified rather than abated. Please enter your email address associated with your Salem All-Pass account, then click Continue. 3 2:5 The meaning of the Hebrew of these two lines is uncertain Related Sermons Select one: Faith That is Taught (Habakkuk 2:1-20) Faith That Is Tested — Part Two (Habakkuk 1:5-17)(Habakkuk 2:1) Let All the Earth Be Silent (Habakkuk 2:2-20) So in the description of the sufferings of the Messiah: "He is despised." "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). The passages quoted in support of the literal view, i.e., of the actual writing of the prophecy which follows upon tables, viz., Isaiah 8:1; Isaiah 30:8, and Jeremiah 30:2, are not decisive. It would be easy to adduce numerous instances of the operation of this law in Isaiah. Thus, the object with which he commenced, may have sunk out of view, and the mind be occupied entirely in the contemplation of that which was at first secondary. It is some single view of him, or some single event in his life, that occupies the mind. 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. Free eBook: Getting Through the Storms in Life, California - Do Not Sell My Personal Information. In Habakkuk 2:2, 3, the Lord answers him in a vision. ולא יכזּב, "and does not deceive," i.e., will assuredly take place. But all who look at such a landscape know very well that there are objects which the eye cannot take in, and which will not be exhibited by any description. (4) It follows from this view of prophecy, that the prophets would speak of occurrences and events as they appeared to them. In Isaiah 6:1-5, compare John 12:41, he sees him as the Lord of glory, sitting on a throne, and filling the temple. 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. They would describe the order, or the succession of events; but between them there might be a considerable, and an unmeasured interval of time. Habakkuk 2:3(KJV) Verse Thoughts As Habakkuk surveyed the raging international scene and the wickedness, misery and injustice that was infiltrating the kingdom of Judah, he was deeply concerned about the spiritual decline of God's people.. and pleaded to God for help. יפח is not an adjective, as in Psalm 27:12, but the third pers. vol. יפח לקּץ, it pants for the end, inhiat fini, i.e., it strives to reach the end, to which it refers. God’s Answer (2:2-20) Basically God's answer is this: Don't worry about the Babylonians, they will get theirs too. Now, in chapter 2, Habakkuk takes his stand to await the divine response to his protests. We'll send you an email with steps on how to reset your password. Such seems to have been, in a remarkable manner, the uniqueness of the mind of Isaiah. (Note: Theodoret very appropriately compares the words of Asaph in Psalm 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 Iseek."). Habakkuk 2:1 I will stand on my guard post and station myself on the rampart and I will keep watch to see what He will speak to me, and how I may reply when I am reproved. Thus, in all the prophets, we have one view presented at one time, and another at another; and the entire prediction is made up of all these when they are combined into one. Tsippâh, to spy or watch, to wait for the answer from God. They would speak of them as actually present, or as passing before their eyes. This was certainly the case before and after the reign of King Josiah. He may have described objects singly as they appeared to him. From the view which has now been taken of the nature of prophecy, some important remarks may be made, throwing additional light on the subject. That one day God will be fully seen and fully known. We do not see the associations which in his view connected the one with the other. Habakkuk then follows up by saying, “Ok, you are God, but still tell me more about why this is happening” (Habakkuk 1:17-2:1). Ver. 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. Romans 1:17 is the commentary on the justified man – “The just shall live by faith.” 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. "He hath no form or comeliness,: Isaiah 53:2-3. Objects which appear to be near, may be in fact separated by a considerable interval. In Isaiah 7:14, he sees him as a child, the son of a virgin. The judgment of the Chaldeans for insatiableness, Habakkuk 2:5-8, ambition, Habakkuk 2:9-11, cruelty, Habakkuk 2:12-14, treacherous dealing, Habakkuk 2:15-17, and idolatry, Habakkuk 2:18-20. etc. ), days in which the godly king’s reforms (2 Kings Chapter 23), were quickly overturned by his successor, Jehoiakim (Jer. See the notes on those passages. This goal was the end (הקּץ towards which it hastened, i.e., the "last time" (מועד קץ, Daniel 8:19; and עת קץ, Daniel 8:17; Daniel 11:35), the Messianic times, in which the judgment would fall upon the power of the world. ; Isaiah 52:14-15; Isaiah 53:4-9. But in Isaiah 8:1 there are only two significant words, which the prophet is to write upon a large table after having taken witnesses. Habakkuk 2:1. "An appointed time" and "at the end" mean the same thing. When I am reproved; when called to give an account of the mysteriousness of providence; when either to satisfy doubters, or to silence quarrellers. Stand : Ps 73:16,17 Isa 21:8,11,12 Habakkuk 1:14-2:20 likely occurred sometime during the reign of Zedekiah [598-587 BC]. 2. In Daniel 12:4, God tells the prophet, "But you, Daniel, shut up the words, and seal the book until the time of the end" (see also Daniel 8:17; 10:14). Whatever is the object or event with which he commences, the description usually closes with the Messiah. So in the prophecies. The accumulation of synonyms, "stand upon … watch … set me upon … tower … watch to see" implies persevering fixity of attention. Thank You, Father, for the witness of Habakkuk who first shared the wonderful truth that the justified man and woman will live, because of their faith. As was mentioned earlier as well, 2 Kings 25 describes the destruction of the temple, and This view of the nature of prophecy would have saved from many erroneous interpretations; and especially would have prevented many of the cavils of skeptics. After he has poured out his trouble at the judgment announced, in a lamentation to the Lord ( Habakkuk 1:12-17 ), he encourages himself - after a pause, which we have to imagine after Habakkuk 1:17 - to wait for the answer from God. So in a prophecy, distant events may appear to lie near to each other, and may be so described, while "between" them there may be events happy or adverse, of long continuance and of great importance. (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. This verse comes in two parts. In the latter part, which may not have been published in his life, the idea of a suffering Messiah is more prominently introduced. Habakkuk has received one answer, and he had more questions. 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. In looking over a landscape; in attempting to describe the objects as they lie in view of the eye - if that landscape were not seen by others for whom the description is made - the transitions would seem to be rapid, and the objects might seem to be described in great disorder. They had, undoubtedly, an intelligent consciousness of what they were describing; they were not mad, like the priestesses of Apollo; they had a clear view of the vision, and described it as it appeared to them. 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. The mental association to us is lost or unseen, and we deem him abrupt, and speak of his rapid transitions, and of the difficulties involved in the doctrine of a double sense. The first two lines parallel each other, and the last two lines parallel each other. 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 (Daniel 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. To him, there may have been no double sense. I will stand my watch And set myself on the rampart, And watch to see what He will say to me, And what I will answer when I am corrected. But I assume that the rest of what Habakkuk says about the future of Judah and the Chaldeans is based on the assurance received in that vision. Habakkuk then receives a second answer from the Lord–an answer in which the Lord promises a vision (4:2). In Jeremiah 30:2 the prophet is commanded to write all the words of the Lord in a book (sēpher); and so again in Isaiah 30:8, if כּתבהּ על־לוּח is synonymous with על־ספר חקּהּ. Habakkuk 2:1-4 The environment that Habakkuk describes is one of systemic injustice and rampant evil. 2. That the basis of true life is a life of faithfulness. Habakkuk 2:1 contains the prophet's conversation with himself. He tells Habakkuk to write this down. What he will say unto me.—Better, what He will say in me, and what answer I shall make to my complaint: i.e., of what solution of the perplexities I am deploring, Jehovah shall make me the mouthpiece. He will wait for an answer from God to this complaint, to quiet his own heart, which is dissatisfied with the divine administration. a. Chapters 3 and 33), standing as a sentinel upon the city walls, Habakkuk prepared to wait for God’s answer and to ponder his reply. —(1) There must be an individuality and solitude; you must be, and feel, alone with God. So especially in the description of the sufferings of the Messiah: "As many were astonished at thee." Thus, in Isaiah 2:4, he sees the Messiah as the Prince of Peace, as diffusing universal concord among all the nations, and putting an end to war. Josiah’s father (Amon) and grandfather (Manasseh) were wicked kings. Then the LORD replied: "Write down the revelation and make it plain on tablets so that a herald may run with it. What God has revealed will come about. His mind glances rapidly from the object immediately before him, and fixes on that which is more remote, and the first object gradually sinks away; the language rises in dignity and beauty; the mind is full, and the description proceeds with a statement respecting the Prince of Peace. where my adversaries, like besieging enemies, observe and watch me. The prophet Habakkuk defines for us what the position of that man’s mind must be who would catch the deep, still messages of which everything is full—what it is to be waiting for heavenly signs. Thus, in Isaiah 9:6, "Unto us a child is born, unto us a son is given." 22:13-19). The reason for the writing is given in Habakkuk 2:3. After he has poured out his trouble at the judgment announced, in a lamentation to the Lord ( Habakkuk 1:12-17 ), he encourages himself - after a pause, which we have to imagine after Habakkuk 1:17 - to wait for the answer from God. ii. Habakkuk 2:1. A reminder of the nature of God. The reason may have been, that the object in the first part was to console the hearts of the nation under their deep and accumulated calamities, with the assurance that their great Deliverer would come. The "watch-post" is the withdrawal of the whole soul from earthly, and fixing it on heavenly, things. I will stand upon my watch I. Frequently, events are thus described as past, or as events which the prophet had seen in vision. abs. But I rather think the prophet resolveth to be like one that is to be a watchman, as prophets are, Ezekiel 3:17, for the people of God. It may be observed also of Isaiah, that in the first part of his prophecy the idea of an exalted or triumphant Messiah is chiefly dwelt upon; in the latter part, he presents more prominently the idea of the suffering Messiah. Scarcely any one of the prophets gives any connected or complete view of his entire life and character. These are the words of the prophet: so the Targum introduces Between the events seen in vision there may be long intervals, and the length of those intervals the prophet may have left us no means of determining. Salem Media Group. קורא בו may be explained from קרא בּספר in Jeremiah 36:13.
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