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HABAKKUK 2 COMMETARYEDITED BY GLE PEASE
1 I will stand at my watch and station myself on the ramparts;I
will look to see what he will say to me, and what answer I am to
give to this complaint.
BARES, "I will stand - , i. e. I would stand now, as a servant
awaiting his master,
Upon my watch - or, keep (Isa_21:8. 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 Gods 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, Gods people.
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CLARKE, "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.
What he will say unto me - .bi, In me - in my understanding and
heart
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.
GILL, "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
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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.''
HERY, "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.
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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.
JAMISO, "Hab_2:1-20. 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.
stand upon ... watch 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, Eze_33:3; 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 upon ... watch ... set me upon ... tower ... watch to see
implies persevering fixity of attention.
what he will say unto me in answer to my complaints (Hab_1:13).
Literally, in me, God speaking, not to the prophets 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.
what I shall answer when I am reproved 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).
K&D 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
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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; mtsr, 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.)
Tsipph, 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). , 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 (altkhacht!), namely, first of
all to myself and then to
the rest. Tkhachath, 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.
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Jehovah gives the answer in what follows, first of all (Hab_2:2,
Hab_2:3) commanding
him to write the vision (chzn, 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.
does not point to the + as in Deu_27:8; see at Deu_1:5. The
article attached to 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 . (write), though not expressed (Delitzsch). may
be explained
from 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 (spher);
and so again in Isa_
30:8, if But in Isa_8:1 .is synonymous with 67 .6 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 luchth, 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 9,
for the appointed time;
i.e., it relates to the period fixed by God for its realization,
which was then still () far
off. 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 (7 towards which it hastened,
i.e., the last time ( ,
Dan_8:19; and Dan_8:17; Dan_11:35), the Messianic times, in
which the ,
judgment would fall upon the power of the world. 7 ,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). is not an adjective, as
in Psa_27:12, but the
third pers. imperf. hiphil of pch; and the contracted form (
without a ,( for voluntative meaning, is the same as we frequently
meet with in the loftier style of
composition. = 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. to add force, and applying to the fulfilment of the
prophecy, as in 1Sa_9:6
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and Jer_28:9), will not fail; , to remain behind, not to arrive
(Jdg_5:28; 2Sa_20:5).
(Note: The lxx have rendered @ ,.CL, which the author of the
Epistle to the Hebrews (Heb_10:37) has still further defined by
adding the article,
and, connecting it with O@@ 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.)
CALVI, "We have seen in the first chapter Habakkuk 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 meaningthat the Prophet renounced
the judgement of men, and broke through all those snares by which
Satan entangles us and prevents
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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 themhow 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
Habakkuk 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 Gods 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.
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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 Gods 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 Gods 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 Psalms
85:8,
I will hear what God may say; for he will speak peace to his
people.
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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 Gods 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
Gods 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.
Gods 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 Gods
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 Gods 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 Gods 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 Gods word. Let us proceed,
-
On my watch-tower will I stand, And I will set myself on a
citadel; That I may look out to see what he will say to me, And
what I shall answer to the reproof given to me; Literally, to my
reproof.
Ed.
And what I should reply to my arguing with him. The latter
renders the line thus: And what I shall reply in regard to my
argument.
The phrase is, [ - ] upon, (to, says Drusius) my reproof, or
rebuke, or chiding. This is the current meaning of the word, see 2
Kings 19:3; Proverbs 10:17; Isaiah 37:3. He calls it my, because
given him, either by his enemies, as Calvin thinks, or by God, as
some others suppose. The view of Piscator and Junius is, that it is
the reproof or correction he administered to the people in chapter
1:2-12. He was waiting to know what he might have to give as a
reply in defense of that reproof. And what I may reply as to my
reproof, i.e., the reproof given by him. In this case, the
preceding clause, What he may or will say to me, refers to his
complaint respecting the Chaldeans. This is altogether consistent
with the mode in which the Prophets usually write: reversing the
order, they take up first the last subject, and then refer to the
first. He then waited to know two things, how to solve his
difficulties respecting the conduct of the Chaldeans, and how to
reply to his own people for the severe rebuke he gave them. There
is much in this view to recommend it.Ed.
-
COFFMA,"Verse 1This chapter records God's answer to the second
of Habakkuk's two questions raised in Habakkuk 1. The first
regarded "how long" the well-deserved punishment of the wicked
would be delayed. God's answer to the effect that Babylon, the
great and wicked world-power soon to arise, would indeed punish
wicked Israel for their sins did not fully satisfy Habakkuk. How
could the holy and righteous God use a wicked state like Babylon to
punish Judea, which with all of their sins were yet better than the
Babylonians? Habakkuk took up his watch to await God's answer; and
Jehovah promptly answered (Habakkuk 2:1-3).
Apparently, there was a terrible disappointment to Habakkuk in
the revelation that the great new world power (Babylon) would be no
better, in any sense, than was Assyria; and God's answer consisted
of five terrible woes pronounced against the great wicked state
that would destroy Judea: Woe 1 (Habakkuk 2:6-8), Woe 2 (Habakkuk
2:9-11), Woe 3 (Habakkuk 2:12-14), Woe 4 (Habakkuk 2:15-17), and
Woe 5 (Habakkuk 2:18-19). These woes had the effect of describing,
not merely Babylon, but all of the successive heads of the great
Scarlet Beast of Revelation 13. Things on earth where rebellious
humanity had broken their fellowship with God would never get any
better as long as men rejected their Creator, but God was not at
all being defeated in any of this; the chapter concludes with the
focus upon God Himself: "But Jehovah is in his holy temple: let all
the earth keep silence before him" (Habakkuk 2:20).
Habakkuk 2:1
"I will stand upon my watch, and set me upon the tower, and will
look forth to see what he will speak with me, and what I shall
answer concerning my complaint."
As Hailey said, "either the `watch' nor the `tower' are to be
taken literally ... Both terms are to be considered
figuratively."[1] The prophet simply meant that he would rely upon
the Lord and wait for his answer.
"The figure is taken from the custom of ascending high places
for the purpose of looking into the distance, and simply expresses
the prophet's spiritual preparation of the prophet's soul for
hearing the word of God."[2]Habakkuk did not have long to wait. The
answer was at once provided.
COKE, "Habakkuk 2:1. I will stand upon my watch, &c. I stood
upon my watch, and continued upon the tower; and I looked to see
what the Lord would say unto me, and what he would answer to my
expostulation: [namely, that in the 13th and following verses of
the preceding chapter, respecting the prosperity of the wicked, and
of ebuchadnezzar particularly:] Habakkuk 2:2. When the Lord
answered me, &c. not shortly and enigmatically, as in Habakkuk
2:11 of the former chapter, but openly and fully, denouncing the
punishment of ebuchadnezzar's impiety.
BESO, "Habakkuk 2:1. I will stand upon my watch The Hebrews
often
-
express one thing by a multiplicity of words, as here several
expressions are used to signify the same thing, namely, watching.
As the prophets were considered as watchmen, and as the watchmen
were placed on high towers, and it was their duty to look around
very diligently to see what messengers or enemies, or what dangers
or deliverances were approaching, and to continue steadfast in
their posts; so here the prophet declares that he would as
diligently watch and wait for Gods answer to what he had complained
of in the foregoing chapter, namely, the great success of the
Chaldeans though they were guilty of greater crimes than the Jewish
nation. And what I shall answer when I am reproved Or rather, As to
what I have argued, meaning the expostulations which he had uttered
just before. Archbishop ewcome, who renders the verbs in the first
three clauses of this verse in the past time, (namely, I stood on
my watch-tower, &c.,) interprets the latter part of it thus:
And I looked to see what he would speak by me, and what I should
reply to my arguing with him; that is, what I should reply, to my
own satisfaction, and to that of others, as to the difficulties
raised Habakkuk 1:13-17, why the idolatrous and wicked Chaldeans
and their king are to be prosperous and triumphant.
ELLICOTT, "(1) The Tower.The practice of ascending a high place
to secure an extensive view suggests the figure here. (See 2 Kings
9:17; 2 Samuel 18:24.) In a yet bolder metaphor Isaiah represents
himself as appointing a watchman, who brings reports from his
tower. We need not suppose that Habakkuk literally betook himself
to a solitary height to wait for a revelation. Balaam, the heathen
soothsayer, did so (umbers 23:3), but his conduct throws no light
on the customs of the Jewish prophets.
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.
TRAPP, "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.
Ver. 1. I will stand upon my watch] To see what becomes of my
prayer, and what will be the issue of my doubts and temptations
about Gods providence, ruling the affairs of the world. See the
note on Habakkuk 1:17. There are spaces between our prayers and
Gods answers. God hearkens what Habakkuk speaks; and Habakkuk must
hearken another while what God speaks. This he had learned from
David, Psalms 85:8. Prayer is a Christians angel, seed, dove,
messenger; and must be looked after. Who shoots an arrow, or casts
a bowl, and takes not notice where it lights? They that observe not
the answer of their prayers do as scoffing Pilate, who asked in
scorn of Christ what is truth? but stayed not for an answer.
And set me upon the tower] Heb. Set me firm and fast (as a
champion that will keep his ground) upon the tower or fortress of
Divine meditation, upon Gods word, which alone hath virtutem
pacativam, a settling property to compose the soul when
-
distempered, and to lodge a blessed calm, a sabbath of rest in
it, far above all philosophical consolations; whereunto when Cicero
had ascribed very much, yet he is forced to conclude, that the
disease was too hard for the medicine, escio quomodo imbecillior
est medicina quam morbus. And this well appeared both in Socrates,
who died doubtingly, and Cato, who desperately slew himself, after
he had first read Platos discourse concerning the immortality of
the soul. So foolish a thing it is to fly in distress of mind ad
consolatiunculas creaturulae, as Luther speaketh; and not to run to
the name of the Lord, that strong tower, Proverbs 18:10. R. Kimchi
reads the text thus, I have set me in a circle, q.d. I will not
quit till I have an answer, why thou deferrest to punish the
wicked.
And will watch to see what he will say unto me] Or, in me, viz.
by a prophetic spirit, by internal revelation, 2 Samuel 23:1,
Zechariah 1:9; Zechariah 2:2. Preachers must still hearken what the
Lord God saith unto them and in them; speaking as the oracles of
God, 1 Peter 4:11, and able to say with St Paul, "I have received
of the Lord that which also I deliver unto you," 1 Corinthians
11:23. For, ut drachmam auri sine imagine Principis, sic verba
Praedicantis sine authoritate Dei, contemnunt homines, saith
Lipsius. Bring Scripture, or else you do but throw forth words
without wisdom, and to little purpose, because they come not Cum
privilegio.
And what I shall answer, when I am reproved] Heb. Upon my
reproof or arguing. Increpationis nomine tentationes intelligit,
saith Gualther. Under the name of reproof he understandeth those
temptations whereby his faith was assaulted, when he saw bad men
prosper, good men suffer. Satan and the weed do usually set upon
Gods servants with this weapon, to unsettle their faith, and to
make them fall from their own steadfastness. "Dost thou still
retain thine integrity?" said Jobs wife to him. Seest thou not how
little good there is to be got by Gods service? that all things are
in a huddle here below, that they run on wheels, and have no
certain course? Thus the devil and his imps suggest to the godly,
and thereby greatly disquiet them; setting their thoughts all on a
hurricane. It was the case of David, Psalms 73:2-3, of Jeremiah,
Jeremiah 12:1; Jeremiah 12:5, of Basil, under the heat of the Arian
persecution: An Ecclesias suas prorsus dereliquit Dominus? saith
he; What? hath the Lord cast off all care of his Churches? Is it
now the last hour? &c. Of many good people in Salvians time,
for whose satisfaction he was forced to write those eight excellent
books, De Gubernatione Dei; as likewise Austin (upon a like
occasion) did those two-and-twenty elaborate books, De Civitate
Dei; and as the prophet Habakkuk here doth the following vision
which he had for some time waited for, and now receiveth as a
gracious answer to his prayer, Habakkuk 1:2-4, for his own and
others settlement in the doctrine of Divine providence.
Wilbert Gawrisch, The most difficult part of this verse is the
last clause, what answer I shall give to my complaint. One would
expect this to read, what answer He will give to my complaint, and
some translations such as Todays English Version (TEV) and the new
Jewish Publication Society translation (JPS) do indeed render it
this way. The JPS has a note explaining that it takes ashib as
-
equivalent to yashib. The Syriac also reads the third person
singular instead of the first person. Retaining the first person
singular reading of the MT, one must supply a thought such as: what
answer I shall give myself and others in response to my charge
against God. The reading in the text of the IV reflects the sense
correctly: what answer I am to give to this complaint. The
translation in the footnote, and what to answer when I am rebuked,
does not fit into the context. The prophet is not contemplating how
he will justify himself when he is rebuked for having questioned
Gods providence and justice. Rather, he is eagerly awaiting Gods
response.
Habakkuk is referring to the charge he has made against God. His
complaint does not flow from sinful unbelief, of course, but from
genuine perplexity. The prophet recognizes that God is just and
holy. He addresses Him as my Holy One (1:12). He admits that Gods
eyes are too pure to look on evil (1:13). But why then will He
permit the cruel and wicked Chaldeans to afflict His people? Gods
ways and judgments are incomprehensible to him and seem to be in
conflict with the Lords revelation of Himself as the holy and
righteous God.
The prophet seeks an answer not merely for his own sake,
however, but for the peoples. In order to be able to speak to them
boldly and confidently, he must first of all be assured in his own
mind. How can he answer their doubts and questions if he himself is
troubled? But try as he will, he has not been able to resolve his
problem on his own. So now he is determined to wait quietly and
patiently for an answer from God Himself.
This will always be the attitude of believers. When they are
troubled, when they are assailed by doubts, they will look to the
Lord for an answer to their questions and problems. The days of the
prophets and apostles are, of course, over, and so we do not expect
God to answer us by a direct revelation. But we will search the
Scriptures He has given us through the apostles and prophets. That
Word will calm our fears and overcome our doubts. In his spiritual
distress and anxiety Luther turned to the Scriptures and there
found peace for his troubled heart.
Stedman, That is a wise thing to do. First, Habakkuk says that
he is going to get away from the problem for awhile. "I am going to
leave the matter with God and wait for him to take the next step. I
have gone as far as I can. I have reasoned from the character of
God. I know that he has eyes purer than to look upon evil. He does
not like evil. He has no complicity with it. I know that. And yet
he is raising up these evil people. I don't understand, but I will
let God explain it to me and I will wait for an answer."
ISBET, "O THE WATCH-TOWERI 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 2:1I. The prophet
Habakkuk defines for us what the position of that mans mind must be
who would catch the deep, still messages of which everything is
fullwhat it is to be waiting for heavenly signs.(1) There must be
an individuality and solitude; you must be, and feel, alone with
God. (2) You must be found in your own proper duty, whatever it be,
and in that duty faithful. (3) You must carry on your watch at a
high
-
level of thought. (4) In the watch, and on the tower, you must
be patient. (5) There must be a confident anticipation that
something is coming, that God is going to speak, and that God will
speak.
II. There are some occasions on which we should especially wait,
and when we may so calculate with an entire confidence on the
speaking of God that those passages of life ought to be singled
out.(1) One is, after prayer. How many answers have been missed,
simply because we did not follow our petitions with a heavenward
eye, and with the calm waitings of expectant faith! Remember, when
you pray, go at once from the footstool to the tower. (2) Another
time, when we should watch well to see what God will say unto us,
is just before we are entering upon any important duty, or work
done for God, or undertaking any enterprise. (3) Afflictions are
the seasons for very earnest listenings. Depend upon it, whenever a
cloud rolls over you, there is a voice in that cloud.
III. Whatever else there may be in the voice, long listened for,
when it comes there will certainly be three things.God will comfort
you; God will stimulate you; God will reprove you. He will comfort
you that you are His child. He will stimulate you to do a childs
work. And He will reprove you, because it is a childs portion at a
faithful Fathers hand.
Rev. Jas. Vaughan.Illustration
The prophet steadies himself, he will be quiet, he will watch
and see what God will say to him in his distress (Habakkuk 2:1).
The answer comes, the wicked man, though apparently prosperous, is
really a ruined man, but the righteous shall live by faith
(Habakkuk 2:2-5). Then suddenly the scene changes: Habakkuk becomes
the spokesman for those nations that had suffered from the scourge
of invading Chaldans; in their name he pronounces five several woes
upon them, ending with the solemn and restful words: The Lord is in
His holy temple: let all the earth keep silence before Him. These
woes were aimed at the characteristic sins of the Chaldan, his
cruel spoliation, his proud building of Babel-like palaces, his
founding of cities filled with tyrannical misrule, his drunkenness,
and his idolatry (Habakkuk 2:6-20).
PETT, "Habakkuk 2:1
I will stand on my watch,
And settle myself on the tower,
And look out to see what he will say to me,
And what I will answer, to do with my complaint.
Having questioned first why God has not dealt with His peoples
sinfulness, and
-
then questioned Gods method of dealing with that sinfulness on
the grounds of the unworthiness of the instruments being used, he
now declares that he will be on watch for Gods reply.
He will be like a sentry on watch peering through the darkness,
hoping to find an answer. Yes, he will settle down on the
watchtower. He will wait to see what God has further to say about
his complaint, and then he will consider his answer.
PULPIT, "Habakkuk speaks with himself, and, mindful of his
office, waits for the communication which he confidently ex-poets
(Jeremiah 33:3). I will stand upon my watch (Isaiah 21:6, Isaiah
21:8). As a watchman goes to a high place to see all around and
discern what is coming, so the prophet places himself apart from
men, perhaps in some secluded height, in readiness to hear the
voice of God and seize the meaning of the coming event. Prophets
are called "watchmen" (comp. Ezekiel 3:17; Ezekiel 33:2, Ezekiel
33:6; Micah 7:4). The tower; i.e. watch tower, either literally or
metaphorically, as in the first clause. Septuagint, , "rook." What
he will say unto me; quid dicatur mihi (Vulgate); , "what he will
speak in me". He watches for the inward revelation which God makes
to his soul (but see note on Zechariah 2:1-13 :0). When I am
reproved; ad arguentem me (Vulgate); ; rather, to my complaint,
referring to his complaint concerning the impunity of sinners
(Habakkuk 1:1-17 :18-17). He waits till he hears God's voice within
him what answer he shall make to his own complaint, the
expostulation which he had offered to God. There is no question
here concerning the reproofs which others levelled against him, or
concerning any rebuke conveyed to him by Godan impression given by
the Anglican Version.
BI, "I will stand upon my watch, and set me upon the tower.
Awaiting the Lords message
Nothing definite is known of this man Habakkuk. In the text we
see him preparing himself for his holy taskascending his tower,
that he may see; secluding himself, that he may hear; making his
bosom bare, that he may feel the message of the Unseen.
I. The secret of life is to realise the unseen. To this man the
world is full of an unseen, majestic presence. The very air he
breathes throbs with the pulse of God, and the silence may be
broken at any time by Gods voice. So he spends life watching,
listening, waiting. Is not every life noble and grand and true just
in proportion as it realises this, as it seeks the Unseen? This is
indeed the Gospelthat God is now reconciled to us, and that His
presence broods over us in unutterable love. To realise this and
enter into its blessedness is not only the secret of life, but it
is the whole duty of man.
II. We ought to expect messages from the unseen. To the prophet
this great Unseen One is no dumb God. The truth is, that God seems
to be always seeking some heart sufficiently at leisure from itself
that lie may talk with it. He found such an one in Abraham and in
Moses. In the days of Eli we read there was no open vision. God was
silent, for none could hear His voice; God was invisible, for
earth-blinded eyes could not see Him. If we could but hear, He has
much to say unto usmuch about His purposes of grace toward
ourselves, and about His purpose toward the world; much about
the
-
coming glory. In three ways
1. By His Spirit through the Word.
2. By His Spirit through our conscience.
3. By His spirit through His Providence.
We need these voices from the Unseen to guide and help us in the
sorrows and perplexities of our lives. If it be a miracle for the
Unseen to speak with men, then that is a miracle that happens
almost every hour.
III. How we should dispose ourselves to receive Gods
messages.
1. We should get up, up above the heads of the crowd, up above
the crush and clamour of the worldly throng, to where there is
clearer air and greater peace. It is not the new play we want, nor
the most fashionable church, but the new vision of His face.
Wherever we can get most of that is the place for us.
2. We are next to quicken our whole being into a listening and
receptive attitude.
3. Quiet is needed also; for God most often speaks in a still,
small voice. (J. C. Johnston, M. A.)
The watch-tower
Almost nothing is known about the personal history of the author
of the prophecy contained in this book. He himself retires into the
background, as one content to be forgotten if the Word of God
uttered by him receives the attention it deserves. The
self-abnegation of many of those whom God employed to do a great
work among His ancient people teaches a lesson that is much needed.
It implies a whole-hearted consecration to Gods work and interests
in the world that ought to be more aimed at than it sometimes is.
It is a trial that comes to the prophets faith, and how he met it,
that are brought before us in the whole passage of which our text
forms a part. What was the trial of his faith? In answer to his Cry
to God to interpose to put a stop to abounding wickedness in the
Covenant nation, the reply is given to him that terrible judgment
was about to fall upon it, and from an unexpected quarterfrom
Babylon. The havoc that would be made by this fierce, proud,
self-sufficient world-power is made in vision to pass distinctly
and clearly before him. He sees its terrible army marching through
the landa garden of Eden before it and a wilderness behind it. The
scene that thus fills his minds eye, his patriotic spirit would not
allow him to contemplate unmoved. He trembles for the safety of his
people under this dark cloud of judgment. He seeks refuge from them
in God, holding fast the conviction that a righteous God would not
allow a wicked, proud nation like that of the Chaldeans to hold His
people for ever in cruel bondage. Art Thou of purer eyes than to
behold evil, and canst Thou not look upon iniquity? Wherefore
lookest Thou, then, upon them that deal treacherously, and holdest
Thy tongue when the wicked devoureth the man that is more righteous
than he? As he contemplates the Chaldean army, conscious of its own
strength and making a god of it, ravaging the whole land, this
conviction grew doubtful to him. It seemed sometimes to slip away
from his grasp. This was the trial of his faith, and the greatness
of it can only be measured by the sincerity of his religion and the
strength of his patriotism. How does he meet this trial? The words
of our text inform us. I will stand upon my watch-tower, and set me
upon the fortress, and will watch to see what He will say in me,
and what I shall answer to my plea. He resolves to lay his doubts
before God, and to wait upon Himwithdrawing his
-
attention from all earthly thingsfor solution. In carrying out
this resolution he compares himself to one who mounts the
watch-towerattached to ancient towns and fortressesthat he may scan
the surrounding district to see if any one might be approaching,
whether friend or foe. Like one on the watch-tower in the eager
strained outlook for some messenger, would the prophet be in
relation to the expected explanation from God. When he himself
tells us that on this watch-tower he was watching to see what God
would say in himfor this is the proper rendering of the
wordswaiting for an inward voice he could recognise as Gods, the
spiritual nature of the transaction is placed beyond all doubt. The
revelation which came to his soul thus waiting, of which we have an
account in the subsequent part of the chapter, solved his
difficulties and strengthened his faith and hope. The assurance was
given to him, as we learn from the 14th verse, that not only
Canaan, but the whole earth would be filled with the knowledge of
the glory of the Lord, as the waters cover the sea.
I. The mounting of this watchtower. This is an exercise to which
we must be no strangers if we are to have Gods light shining on our
path, Gods voice saying to us:This is the way, walk ye in it, and
Gods hand laid upon us to strengthen us for every trial and
conflict.
1. May we not regard it as laying before God the difficulties
caused by his own dealings? There was a mystery in the events of
Providence which the prophet felt that he could not penetrate. Was
it possible that Gods chosen peopleto whom pertained the adoption
and the glory and the covenantswould be overwhelmed in the
disasters in which he saw them plunged? Would the ungodly might of
Chaldea be allowed to crush them altogether, and all the hopes
bound up in their life? To the eye of sense this seemed likely, but
the prophet knew that behind all events and forces there was a
personal GodJehovah the Covenant God of Israel. He knew that they
were but carrying out His will, and he would not believe, even
though the appearances of things pointed to itthat that will was
seeking the destruction of the Covenant nation. Sense was drawing
him one way, his faith was drawing him another, and the questions
born of this conflict which were agitating his mind he wisely
resolves to lay before God. What are Jobs wonderful speeches in his
conversations with his friends, but a series of impassioned
reasonings with God about His dealings with him? What, again, was
Asaphs exercise under the triumphing of the wicked as recorded in a
well-known Psalm, but a talking with God about HIS dealings? And do
we not find the plaintive Jeremiah, when his soul was sore vexed
with cruel opposition, saying, Righteous art Thou, O Lord, when I
plead with Thee; yet let me talk with Thee of Thy judgments.
Wherefore doth the way of the wicked prosper? Wherefore are all
they happy that deal very treacherously? It is not a blind
impersonal force that the believer sees behind the events that take
place, compelling sullen submission to whatever happens? No! It is
a loving Father to whom appeal may be made about the perplexing
questions that may be aroused by His own dealings. Fatalismin which
things, are accepted simply because they cannot be changedis not
Christian resignation, and falls far short of the attitude in which
the believing heart can find rest. Openness in our dealings with
God is what He delights in, and what will lead us to the knowledge
of that secret of His that is with them that fear Him. Faith will
have its difficulties both with the wondrous revelation God has
given to us in His Word, and with the unfolding of His purposes in
the course of His Providence. The finest naturesthose touched to
finest issuesare very often those who feel these difficulties most
keenly, and have to fight their way to the bright shining shore of
certainty and rest by buffeting with many a storm. And the best way
of dealing with all those difficulties is just to take them to
the
-
watch-tower and lay them before God.
2. But this dealing with God about questions that may perplex us
implies the stilling of our souls before Him, that He may give us
light and guidance. The prophet after pleading with God,
expostulating with Him on the apparent contradiction between the
Divine providence and the Divine promise, places himself before God
and waits for His voice. That he may hear it all the bettermay
catch the slightest whisper of the Divine voice within himhe
retires into himself, quiets his own spirit, and intently waits.
The expressive language of the Psalmist may be used to describe his
attitude, My soul is silence unto God. And this exercise, need we
say, is essential to the obtaining of any deep insight into Gods
will, to our receiving those discoveries of Himself as a God of
grace and love, that will give us rest even under the most trying
dispensations. It is by the Divine voice within us that the Divine
voice without us in His written Word is clearly, distinctly
understood, and is made to throw its blessed light upon Divine
Providence. Without the inward revelation that comes to us by the
teaching of Gods Spirit, the outward revelation given in our Bibles
will remain dark and unintelligible. If we do not withdraw now and
again from the bustle and noise of the world, and commune with our
own hearts, the Divine voice will be lost to us. It will remain
unheard, as the bell striking the hour above some busy thoroughfare
is often unheard by those in the throng. It is the calm lake which
mirrors the sun most perfectly, and so it is the calm soul that
will catch the most of the heavenly glory that shines upon the
watch tower, and reflect it on the world around. But we must not
think of this calmness or silence of the soul toward God as a mere
passive attitude. It requires the intensest energy of all our being
to keep all our being still and waiting upon God. All our strength
must be put into the task; and our soul will never be more
intensely alive than when in deepest abnegation it waits hushed
before God. Though it may involve an apparent contradiction, the
silent soul will be one full of the spirit of prayer. The prophet
had been pleading with God for light to guide him in dark days, and
it is with a longing pleading soul that he mounts the watch-tower
and waits for an answer. He has directed his prayer to God, and he
looks up expecting an answer. There is really as much prayer in
this silent submissive waiting for an answer to his cry as there
was in the cry itself. The expectant look of the beggar after his
request has been made has often more power to move the generous
heart than the request itself. And the mounting of the watch-tower
after prayer to maintain an outlook for the promised answer puts
beyond all doubt that we have been sincere and earnest in the
exercise, and will have power with God. The place on the
watch-tower may have to be maintained for a time before the answer
comes, but it is sure to come in some form or another.
4. But last of all here, this standing upon the watch-tower has
been regarded by some as the prophets continuance at his work
notwithstanding the difficulties that encompassed it. Not
unfrequently in the Old Testament is the prophets office compared
to that of a watchman. What the watchman in the tower did in the
earthly spherekeeping an outlook for the people and warning them of
coming dangerthe prophet was to do in the spiritual sphere. And so
when the prophet here says: I will stand upon my watch-tower, he is
regarded as meaning, I will not leave my postthe place in which God
has put me, but will wait in the faithful discharge of every
commanded duty for the solving of my doubts and the removal of my
difficulties. Certainly in acting in such a way he took the very
best plan of getting his way made clear. When we allow our
perplexities, whatever they may be, to keep us back from work God
is plainly laying to our hands, they will increase around us.
Activity and steadfastness in duty will purge our spiritual
atmosphere, while melancholy in active
-
brooding will laden it with pestilential vapours. A higher
attainment still is to have the soul stilled before God, and
expectant even in the midst of our labour.
II. What is enjoyed in this watch-tower. The prophets experience
was one so rich and blessed that a glimpse of it may well stir us
up to follow his example:
1. He heard the Divine voice for which he listened. Then Jehovah
answered me and said. He became aware of a Divine presence within
his soul, and conscious of a Divine voice speaking to his heart.
His waiting and looking up met with a rich reward. Though this
experience cannot now come in the same form to the trustful waiting
soul, yet, in its inner essence, it may and does come. The
indwelling of the Holy Spirit within believers as their tether is a
blessed reality. They who submit themselves to His guidance will be
led by Him into all truth, will not only gain a deep insight into
Gods will, but will see its bearing upon events in Providence. It
was a very simple truth that was now divinely spoken to the
prophet: Behold his soul which is lifted up is not upright in him;
but the just shall live by his faith. The man or the race of men
that are lifted up with vain self-confidence shall experience no
tranquillity, but they who abide firm in their allegiance to God
and make Him their trust shall he maintained by His mighty gracious
power. The simplest truths, that may in some of their aspects have
long been familiar to us, are often used in the teaching of the
Spirit to lift the soul above the mists that obscure its vision. It
will be the declaration of truths thus divinely spoken to our
hearts that will be accompanied with greatest power.
2. Again, let us notice that this experience brought him a new
sense of the Divine presence with His people. The song with which
the sad prophecy ends, recorded in the third chapter, expresses
this sense of the Divine nearness to His people. The land that had
witnessed such marked manifestations of His presence and power, the
memory of which was fondly cherished by the pious, had not been
forsaken by Him. What had been done when God came from Teman, and
the Holy One from Mount Paran, would again be done for the
overthrow of the proud oppressor, and for the deliverance of the
humble fearers of His name. The eternal order lay behind the
confusion caused by the wicked, and would in due time assert
itself, for the God of this order was behind all.
3. So the prophet finds his labours for the land and people he
loved sustained by a restful hope. Dark days may come in which the
fig-tree shall not blossom, and there shall be no fruit in the
vine, and the field shall yield no meat, but when their purifying
work is accomplished brighter times shall dawn. His labour shall
not be in vain in the Lord. Neither will ours if done in the right
spirit. (R. Morton.)
Watchfulness
I. The duty of watchfulness.
1. This duty arises from various causes which affect us in our
outward circumstances, as well as in our minds and hearts. They are
our enemies or our friends; such as build up the character of man
for good, and lift it heavenwards, or mar it and force it downwards
to destruction. The ever-present, active, and all-pervading causes
of good and evil, acting upon mans moral and spiritual nature,
provide a powerful reason for this duty. For while a man is thus
taught his dependence upon God for strength, and is shewn his own
weakness in the battle of life, he is at the same time taught to
use every precaution against his fees, to guard
-
every avenue of his heart against their influence, and to be
vigilant and watchful in all his daily undertakings.
2. But watchfulness as a moral duty may be considered as a
recognition of Gods laws and government. The man who waits, like
Habakkuk, for the Almighty, will see the hand of God everywhere. He
recognises God as the watchful Father, noting every tear and
hearing every sigh that inspires the watchful heart with hope, and
that sheds a bright ray of comfort through the gloom.
II. Faith founded upon the revelations of God is an argument
against all mistrust and doubt of His power and goodness.
1. The answer which God gave to the prayers of Habakkuk was the
authority by which he met every quibble of his opponents, and by
which he confronted his enmity.
2. A true faith acts on the revelation of God in the life
history of Christ, and on the souls immortality. In the life of
Christ, weighted with suffering the most intense, we find a
solution to our own troubles, as well as their sanction. Then let
us stand upon our watch. (W. Horwood.)
On the watch-tower
There is no remedy, when such trials as those mentioned by the
prophet in the first chapter 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 Gods
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 judgment.
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 judgment, and
thus it happens that we lie down altogether confounded. It is hence
wholly necessary 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 when 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 became our ladder, or our vehicle, or our wings, and,
however difficult the ascent may be, we shall yet be able to fly
upward, provided Gods 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 Gods Word 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. (John Calvin.)
Watching for God
1. It is our safest way, in times of temptation and perplexity,
not to lie down under discouragement, but to recollect ourselves,
and fix our eyes on God, who only can clear our minds and quiet our
spirits; therefore the prophet, after his deep plunge in
temptation, sets himself to look to God, and get somewhat to answer
upon his arguing, or reproof and expostulation, that so his mind
may be settled.
2. It is by the Word that the Lord cleareth darkness, and would
have His people answer their temptations and silence their
reasonings.
3. Meditation, earnest prayer, withdrawing of our minds off from
things visible, and elevating them towards God, are the means in
the use whereof God revealeth Himself, and His mind from His Word,
to His people in dark times.
4. Faithful ministers ought to acquit themselves like watchmen
in a city or army, to be awake when others sleep, to be watching
with God, and over the people, seeking after faithful instructions
which they may communicate, seeking to be filled from heaven with
light and life, that they may pour it out upon the people; and all
this especially in hard times.
5. Albeit the Lords people may have their own debates and
faintings betwixt God and them, yet it is their part to smother
these as much as they can, and to bring up a good report of God and
His way to others. (George Hutcheson.)
On noting the providences of God
The observer of grace should be studious to discern the workings
of Divine providence, and to consider their purposes in the
counsels of the Most High. We inquire into the importance of
observing the various ways in which the Almighty is pleased to
address us, and of determining how far we have hitherto regarded
them, and turned them to our individual improvement. In reply to
the complaints of His servant, the Almighty shows that mercy would
not be long extended; that the Chaldeans would soon inflict summary
vengeance on the Jews. To these declarations of the Divine
displeasure the prophet rejoins by stating the conviction of his
own safety, and of the protection which would be extended to the
rest of Gods people. He had hoped that God would have been
satisfied with gentler corrections, and not have employed an
idolatrous nation to punish His chosen people. But he resolves to
wait patiently, in quietness and in confidence, for the answer of
God, that he may know what statement he was to publish. Every
Christian is as a man standing on the watch, as one who will have
to give account; who watches to see what God will say to him. The
will of God is declared both in His Word and in His works. The
great end to be effected by watchfulness is, that we may know our
actual state, and be ready at any time for aught that may befall
us. It is that we may not be
-
surprised, that we may not be taken at unawares. What do you
propose to answer when you are called to appear before an
all-seeing God? He has not only spoken to us in national judgments
and mercies, He has said a word privately to each one of us as
individual. (Richard Harvey, M. A.)
Mans moral mission in the world
Wherefore are we in this world? We are not here by choice, nor
by chance. Mans moral mission
I. Consists in receiving communications from the eternal mind.
This will appear
1. From mans nature as a spiritual being.
(1) Man has a native instinct for it.
(2) A native capacity for it.
(3) A native necessity for it.
2. From mans condition as a fallen being. As a sinner, man has a
deeper and a more special need than angels can have. Communications
from God are of infinite moment to man.
3. From the purposes of Christs mediation. Christ came to bring
men to God. His Cross is the meeting-place between man and his
Maker.
4. From the special manifestations of God for the purpose. These
we have in the Bible.
5. From the general teaching of the Bible. In the Book men are
called to audience with God.
II. How are divine communications to be received I Two things
are necessary
1. That we resort to the right scene. The prophet to his
tower.
2. That we resort to the right scene in the right spirit.
III. Mans moral mission consists in imparting communications
from the eternal mind. That we have to impart as well as to receive
is evident
1. From the tendency of Divine thoughts to express themselves.
Ideas of a religious kind always struggle for utterance.
2. From the universal adaptation of Divine thoughts.
3. From the spiritual dependence of man upon man.
4. From the general teaching of the Bible.
IV. Mans moral mission consists in the practical realisation of
communications from the eternal mind. In the Divine purpose there
is a period fixed for the realisation of every Divine promise.
However distant it may seem, our duty is to wait in earnest
practical faith for it. Learn who it is that fulfils his moral
missions in the world. The man who practically carries out Gods
revelation in the spirit and habits of his life. Notice
(1) The reasonableness of religion.
(2) The grandeur of a religious life.
-
(3) The function of Christianity.
What is the special design of the Gospel? To qualify man to
fulfil his mission on earth. (Homilist.)
The Lords Answer
2 Then the Lord replied:
Write down the revelation and make it plain on tablets so that a
herald[b] may run with it.
BARES, "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.
CLARKE, "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: Gods 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.
-
GILL, "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.''
HERY, " 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.
JAMISO, "Write the vision which I am about to reveal to
thee.
make it plain (Deu_27:8). In large legible characters.
upon tables boxwood tables covered with wax, on which national
affairs were engraved with an 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 Luk_1:63, writing table, that is,
tablet.
that he may run that readeth it commonly explained, so
intelligible as to be easily read by any one running past; but then
it would be, that he that runneth may read it. The true sense is,
so legible that whoever readeth it, may run to tell all whom he can
the good news of the foes coming doom, and Judahs deliverance.
Compare Dan_12:4, many shall run to and fro, namely, with the
explanation of the prophecy, then unsealed; also, Rev_22:17, let
him that heareth (the good news) say (to every one within his
reach), Come. Run is equivalent to announce the divine revelation
(Jer_23:21); as everyone who becomes informed of a divine message
is bound to run, that is, use all dispatch to make it known to
others [Henderson]. Grotius, Ludovicus De Dieu, and Maurer
interpret it: Run is not literal running, but that he who reads it
may run through it, that is, read it at once without
difficulty.
CALVI, "We have seen in the first chapter Habakkuk 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 Proph