Habakkuk 2:1

2:1-4 When tossed and perplexed with doubts about the methods of Providence, we must watch against temptations to be impatient. When we have poured out complaints and requests before God, we must observe the answers God gives by his word, his Spirit, and providences; what the Lord will say to our case. God will not disappoint the believing expectations of those who wait to hear what he will say unto them. All are concerned in the truths of God's word. Though the promised favour be deferred long, it will come at last, and abundantly recompense us for waiting. The humble, broken-hearted, repenting sinner, alone seeks to obtain an interest in this salvation. He will rest his soul on the promise, and on Christ, in and through whom it is given. Thus he walks and works, as well as lives by faith, perseveres to the end, and is exalted to glory; while those who distrust or despise God's all-sufficiency will not walk uprightly with him. The just shall live by faith in these precious promises, while the performance of them is deferred. Only those made just by faith, shall live, shall be happy here and for ever.

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 God’s 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 Newcome, 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.”

(1) The Tower. —The practice of ascending a high place to secure an extensive view suggests the figure here. (See 2Kings 9:17 ; 2Samuel 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 ( Numbers 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.

I will stand upon my {a} watch, and seat myself upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved. (a) I will renounce my own judgment, and only depend on God to be instructed what I will answer those that abuse my preaching, and to be armed against all temptations.

CHAPTER 2 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. 1. 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, 11; Jer 6:17; Eze 3:17; 33:2, 3; compare Ps 5:3; 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 prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word, His Spirit, and His providences. 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).Unto Habakkuk, waiting for an answer, Habakkuk 2:1, is showed that he must wait in faith, Habakkuk 2:2-4. 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. I will stand: the first chapter ended with that difficult and perplexed question, why God suffers the wicked So long to prosper in their oppressions of the righteous? This chapter represents the prophet waiting and musing, studying with himself what account he might give to himself, and waiting what account God would give him of it. He will stand in a posture of meditating, observing, and waiting. Upon my watch: possibly the prophet may have respect to the manner of the Jews, who in their solemn prayers and waiting on God had their stations and watches (as Buxtorf observeth in verbo rme;) in their synagogues, or at Jerusalem. But I rather think the prophet resolveth to be like one that is to be a watchman, as prophets are, Ezekiel 3:17, for the people of God. Or passively, in my watch, i.e. where my adversaries, like besieging enemies, observe and watch me. It contains his diligent and persevering expectation and observing. And set me; fixedly and with resolution not to leave my station, as the Hebrew implieth; it is the same thing more emphatically expressed than in the word stand.

1 . stand upon my watch ] i.e. I will take my stand upon my place of watching ( Isaiah 21:8 ; 2 Chronicles 7:6 ), parallel to “and set me on a tower.” The language appears to be figurative; it is scarcely likely, though possible, that the prophet had some elevated place to which he retired to await a prophetic vision. But as a watchman looks out from his watch-tower into the distance ( 2 Samuel 18:24 ; 2 Kings 9:17 ), the prophet will look out for the answer or message from Heaven ( Isaiah 21:8 ; Isaiah 21:11 ). will watch to see ] or, will look forth to see , as R.V. shall answer when I am reproved ] what answer I shall bring to my plea . His plea or argument is the whole scope of the preceding chapter, or at least of ch. Habakkuk 1:12-17 . Comp. Job 13:6 “hear now my plea” (R.V. reasoning). Syr. reads: what answer He will give , and so many scholars. The reading gives a closer parallel to the preceding clause, but does not seem necessary; comp. Jdg 5:29 “she answered (same term as here) her own words.” Of course the answer is an inner one which the prophet shall be enabled to make to himself and his plea, hence it is called a vision ( Habakkuk 2:2 ). 1–4 . Like a watchman the Prophet looks out for an answer from Heaven to his plea The prophet’s plea or argument is finished. The plea is that expressed in Habakkuk 1:12-17 . And like a watchman looking forth from his watch-tower he will look out to see what answer he shall receive to it from Heaven ( Habakkuk 2:1 ).

He is commanded to write the answer when it is given on tablets, that all may read it easily ( Habakkuk 2:2-3 ). It comes in the shape of a moral distinction; “His soul is puffed up in him; but the righteous shall live by his faithfulness.” The distinction carries in it its final verification in events, though this may not come at once ( Habakkuk 2:4 ).

Verses 1-3. - § 5. The prophet, waiting for an answer to his expostulation, is bidden to write the oracle in plain characters, because its fulfilment is certain. Verse 1. - 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, 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, 6 ; Micah 7:4 ). The tower; i.e. watch tower, either literally or metaphorically, as in the first clause. Septuagint, πέτραν , "rook." What he will say unto me; quid dicatur mihi (Vulgate); τί λαλήσει ἐν ἐμοί , "what he will speak in me" (Septuagint). He watches for the inward revelation which God makes to his soul (but see note on Zechariah 2:0). When I am reproved; ad arguentem me (Vulgate); ἐπὶ τὸν ἔλεγχόν μου (Septuagint); rather, to my complaint , referring to his complaint concerning the impunity of sinners ( Habakkuk 1 :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.

For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth;' Notes, Isaiah 21:6 ; compare Isaiah 21:8 , Isaiah 21:11 ; Micah 7:4 ; compare Jeremiah 6:17 ; Ezekiel 3:17 ; Ezekiel 33:7 . In these passages, the idea is that of one who is stationed on an elevated post of observation, who can look over a large region of country, and give timely warning of the approach of an enemy. The general idea of prophecy which is presented in these passages, is that of a scene which is made to pass before the mind like a picture, or a landscape, where the mind contemplates a panoramic view of objects around it, or in the distance; where, as in a landscape, objects may appear to be grouped together, or lying near together, which may be in fact separated a considerable distance. The prophets described those objects which were presented to their minds as they "appeared" to them, or as they seem to be drawn on the picture which was before them. 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. Let this idea be kept in mind, that the prophets saw in vision; that probably the mode in which they contemplated objects was somewhat in the manner of a landscape as it passes before the mind, and much light and beauty will be cast on many of the prophecies which now seem to be obscure. III.