For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it; because it will surely come. It won’t delay.
Parallel Translations
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For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it; because it will surely come. It won’t delay.
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For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
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For the vision is yet for the appointed time, and it declareth of the end, and doth not lie; though it tarry, wait for it; because it will surely come, it will not delay.'
Cross-references (26)
Passages linked to Habakkuk 2:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 27:14 Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
- Hebrews 10:36-37 For you need endurance so that, having done the will of God, you may receive the promise. “In a very little while, he who comes will come, and will not wait.
- Ezekiel 12:25 For I am Yahweh. I will speak, and the word that I speak will be performed. It will be no more deferred; for in your days, rebellious house, I will speak the word, and will perform it,” says the Lord Yahweh.’ ”
- Lamentations 3:25-26 Yahweh is good to those who wait for him, to the soul who seeks him. It is good that a man should hope and quietly wait for the salvation of Yahweh.
- Psalms 102:13 You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
- Psalms 130:5-6 I wait for Yahweh. My soul waits. I hope in his word. My soul longs for the Lord more than watchmen long for the morning, more than watchmen for the morning.
- Daniel 10:14 Now I have come to make you understand what will happen to your people in the latter days; for the vision is yet for many days.”
- James 5:7-8 Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand.
- Micah 7:7 But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me.
- Luke 18:7-8 Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?”
- Isaiah 30:18 Therefore Yahweh will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for him.
- 2 Thessalonians 2:6-8 Now you know what is restraining him, to the end that he may be revealed in his own season. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and destroy by the manifestation of his coming;
- Acts 1:7 He said to them, “It isn’t for you to know times or seasons which the Father has set within his own authority.
- Daniel 8:19 He said, “Behold, I will make you know what will be in the latter time of the indignation; for it belongs to the appointed time of the end.
- Daniel 11:35 Some of those who are wise will fall, to refine them, and to purify, and to make them white, even to the time of the end; because it is yet for the time appointed.
- Jeremiah 25:12-14 “It will happen, when seventy years are accomplished, that I will punish the king of Babylon and that nation,” says Yahweh, “for their iniquity. I will make the land of the Chaldeans desolate forever. I will bring on that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah has prophesied against all the nations. For many nations and great kings will make bondservants of them, even of them. I will recompense them according to their deeds, and according to the work of their hands.”
- Daniel 8:17 So he came near where I stood; and when he came, I was frightened, and fell on my face; but he said to me, “Understand, son of man; for the vision belongs to the time of the end.”
- Acts 17:26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the boundaries of their dwellings,
- Galatians 4:2 but is under guardians and stewards until the day appointed by the father.
- Exodus 12:41 At the end of four hundred thirty years, to the day, all of Yahweh’s armies went out from the land of Egypt.
- Luke 2:25 Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him.
- Daniel 9:24–10:1 “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. “Know therefore and discern that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the full end, and that determined, wrath will be poured out on the desolate.” In the third year of Cyrus king of Persia a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true, even a great warfare. He understood the thing, and had understanding of the vision.
- Daniel 11:27 As for both these kings, their hearts will be to do mischief, and they will speak lies at one table; but it won’t prosper, for the end will still be at the appointed time.
- 2 Peter 2:3 In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not slumber.
- 2 Kings 6:33 While he was still talking with them, behold, the messenger came down to him. Then he said, “Behold, this evil is from Yahweh. Why should I wait for Yahweh any longer?”
- Jeremiah 27:7 All the nations will serve him, his son, and his son’s son, until the time of his own land comes. Then many nations and great kings will make him their bondservant.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Which contained the destruction of the enemy, and the…
Which contained the destruction of the enemy, and the comfort of the Church: which thing though God execute not according to man’s hasty affections, yet the issue of both is certain at his time appointed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hab 2:3 For the vision [is] yet for an…
Hab 2:3 For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Ver. 3. For the vision is yet for an appointed time] This he is commanded to write, that God’s people may learn to wait. He that believeth maketh not haste, he can both wait (as knowing that many of God’s promises bear a long date) and also want, go without the good he desireth; being well content that God is glorified, though himself be not gratified. And this is the work of effectual faith, which is herein like unto crystal, of which it is reported that the very touching of it quickens other stones, and puts a lustre and loveliness upon them.
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But at the end it shall speak] Effabitur, It shall speak confidently, boldly, and freely, to the great comfort of those that antedate not God’s promises, but patiently abide the accomplishment thereof. If any ask when this shall be? it is answered, In the end, that is, in God’s good time. Shall he lose his right because he hath it not by the day set down in our calendar? Possibly the calendar of heaven hath a postdate to ours. Sure it is, that as God seldom comes at our time; so he never fails at his own. God’s expectants shall shortly clap their hands for joy; and cry out with that holy martyr, He is come, Austin, he is come, he is come (Mr Glover. Act. and Mon.).
And not lie] That is, not disappoint; as the earth is said to lie when it yields not her expected increase. God is faithful, and cannot lie. Christ hath a rainbow on his head, Rev 10:1, to show that be is faithful and constant in his promises, and that tempests which blow over the sky shall be cleared. He hath hitherto kept promise witb nights and days, that the one shall succeed the other, Jer 33:20; Jer 33:25, and shall he break with his people? How then should he be Amen, the faithful and true witness? Rev 3:14. Every man is a liar either by imposture, and so in purpose, or by impotence, and so in the event deceiving those that rely upon him, Psa 62:9. But God is "a God of truth, and without iniquity, just and right is he," Deu 32:4.
Though it tarry wait for it] This is the duty, wait; and because it is a very difficult duty (the Hebrews found it easier to bear evil than to wait for the promised good, Heb 10:36), therefore is the promise here not delivered only, but doubled and trebled. It shall speak, it will come, it will surely come; nay, doubled again for more surety; It shall not lie, it will not tarry. It is as if God had said, Do but wait, and you shall be delivered, you shall be delivered, you shall be delivered, you shall, you shall. Oh the rhetoric of God! and oh the certainty of the promises!
It will not tarry] sc. Beyond the time appointed of God.
“ In se non tardat, carni tardare videtur. ”
God’s help seems long, because we are short. A short walk is a long journey to feeble knees. But that God tarries not beyond his appointed time, see Exo 12:40-41; at midnight were the firstborn slain, because then exactly the four hundred and thirty years were up. And Dan 5:30, "In that night was Belshazzar slain"; because then exactly the seventy years were ended.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For; the reason why it must be written is…
For; the reason why it must be written is because it should not be forgotten, whilst the appointed time is somewhat afar off; write it that it may be preserved in memory.
The vision; the accomplishment of the things showed unto thee, what thou seest is coming, and what thou foretellest to them, will take effect.
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For an appointed time; determined and fixed with God, though unknown to men.
At the end; when the period appointed of God shall come, then, and not till then, it will be accomplished.
It shall speak; be accomplished, and fully made good.
Not lie; not disappoint your expectation.
Though it tarry, from the time of the prophet’s seeing it, which was about Manasseh’s time, or from about the time of captivating the ten tribes, until Cyrus’s time.
Wait for it; expect it, then it will speak out, that every one who hath an ear may hear it.
It will surely come, when the ruin of Babylon, never to be more, built, shall proclaim the justice of God against his and his church’s enemies, and what difference there is between corrections on his people and destruction upon enemies.
It will not tarry; not beyond the appointed time, which, reckoned from the captivity of the ten tribes, was one hundred and sixty years, or from Manasseh’s captivity, was about one hundred and twenty years, more or less, to the destruction of Babylon by Cyrus, when the riddle was fully unfolded.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For the vision is yet for an appointed time,....…
For the vision is yet for an appointed time,.... Not the present vision only, but vision or prophecy in general: it was a doubt that arose in the minds of the prophet and other good men, upon the notice given that the Chaldeans would be raised up to the destruction of the Jews; that then the law of God would cease, his worship would not continue; vision and prophecy would be no more; it would be all over with the doctrine of the law and the prophets: now in answer to this, and to remove this doubt, they are assured that vision or prophecy should "yet", or still, continue, and even "to the appointed time"; the time fixed for the continuance of it, notwithstanding the people of the Jews should be carried captive into another land: and accordingly so it was; there were prophets, as Daniel and Ezekiel, in the time of the captivity; and, after it, Haggai, Zechariah, and Malachi; yea, the law and the prophets were until John; for vision and prophecy were to be sealed up by the Messiah, and not before; see Luk 16:16 it was true indeed with respect to the present vision or prophecy concerning the Messiah, that that was not to be fulfilled presently; there was some considerable time first to elapse; there was a time appointed for the accomplishment of it, and it would remain till that time, and then be most surely fulfilled; which would be before the sceptre departed from Judah, while the second temple was yet standing, and when Daniel's seventy weeks, or four hundred and ninety years, were come; which were the limited, determined, and appointed time for the Messiah's coming, the time appointed of the Father, the fulness of time; so there was an appointed time for his coming to take vengeance on the Jewish nation, for their rejection of him, to which the apostle applies these words, Heb 10:37 and also for his spiritual coming, to visit his people in a gracious way; there is a set time to favour Zion and her children; as well as there is a day fixed for his second coming, or coming to judgment.
But at the end it shall speak, and not lie; or rather, "he shall speak" (y); and so in the following clauses it should be rendered, not "it", but "he"; and so the apostle has taught us to interpret it of a person, and not a thing, Heb 10:37 that is, "at the end" of the time appointed, or at the end of the Jewish state, both civil and ecclesiastic, the Messiah should appear, as he did, which is called the end of the world, Co1 10:11 when a new world began, the world to come, the Gospel dispensation, of which Christ is said to be the Father, in the Greek version of Isa 9:6 see Heb 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher" (z); that shall publish and proclaim the glad tidings of the Gospel; and this agrees with Christ, the Logos, or Word of God, the great Prophet that should be raised up in the church, the teacher sent of God, the Wonderful Counsellor, and faithful witness; who spoke out the whole mind and will of God; published the everlasting Gospel; delivered out the doctrines of grace and truth; and spoke such words of grace as never man did, and with such power and authority as the Scribes and Pharisees did not. Some render the words, "and he shall break forth as the morning" (a); so the word is used in Sol 2:17 and so the Septuagint version, "he shall arise at the end"; like the rising sun: this agrees with Christ, the day spring from on high, and whose coming is said to be as the morning, Luk 1:78 and when he should thus appear, and exercise his prophetic office, he should "not lie"; this is the character of God himself, as opposed to a mere man, who is subject to lying and deceit; and suits well with Christ, who is truly God, and not a mere man; and answers to his character in prophecy and fact, that there was no guile in his mouth and lips, Isa 53:4 and fitly describes him as a preacher, who is truth itself; taught the way of God in truth; spoke the word of truth, the Gospel of our salvation; and no lie is of the truth; and who is infallible in all his doctrines, and does not and cannot deceive any; all his words are to be depended upon as faithful and true.
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Though it tarry, wait for it; or "though he tarry, wait for him"; not that he really would or did tarry; but he might seem to do so, not coming so soon as the Old Testament saints expected, and as they wished for and desired; it was a long time from the first promise of him; and sometimes the saints were ready to give it up, and their hearts to sink and faint, because it was seemingly deferred. This shows that this prophecy does not respect the Babylonish captivity; for that had no seeming delay, but, as soon as ever the seventy years were up, there was a deliverance from it; but the Messiah's coming was long expected, and seemed to be deferred, and the patience of the saints was almost wore out; but they are here encouraged, when this was the case, still to wait for him, as good old Simeon and others did, about the time of his coming; and so his spiritual and second coming should be waited patiently for, though they may seem to be delayed.
Because it will surely come, it will not tarry; or "for he that is to come", or "is coming, will come (b), and not tarry"; beyond the appointed time. This is a periphrasis of the Messiah; for, being so often spoken of as to come, it became a description of him, "he that is to come"; see Mat 11:3 and as it was foretold he would come, so assuredly he would come, and not stay a moment longer than the time appointed of the Father; in which fulness of time God sent him, and he came, Gal 4:3. The person here prophesied of is not Jeremiah, as Jarchi, but the Messiah; and this is acknowledged by some Jewish writers, ancient and modern; and removes the doubt and objection that might arise from the Chaldeans coming upon the Jews, and carrying them captive, as if the promise of the Messiah would fail, whereas it would not. In the Talmud (c), they say,
"God does not renew his world till after seven thousand years; another says five thousand. R. Nathan says, this Scripture penetrates and descends into the abyss; i.e. fixes no particular time; "the vision is for an appointed time", &c.; not as our Rabbins, who inquire the meaning of a time, and times, and half a time; what then is meant, "but at the end it shall speak", and "not lie?" Let them burst that compute the times, who used to say when the time comes, and he cometh not, he will never come; but wait for him, as it is said, "if he tarry, wait for him": perhaps you will say, we wait, but he does not wait; this may be an instruction to you what he says, "therefore the Lord waiteth to be gracious", &c.''
Maimonides says (d), their twelfth fundamental article of faith is, the days of the Messiah; that is, to believe, and be firmly persuaded, that he will come, nor will he tarry; "if he tarry, wait for him": though, he observes, this Scripture does not fix the certain time; nor is it to be so expounded, so as to gather from thence the exact time of his coming. This they do not choose to own, though it does, because the time is long ago elapsed. Abarbinel (e) owns that this vision is different from that in the preceding verse Hab 2:2, which concerns the second temple, but this another redemption; and would have it that the words may be explained thus, he that shall come will come at the time appointed, which is mentioned; and, after his coming, the King Messiah shall not tarry from coming to redeem you; which, though a wrong sense, shows his conviction of the prophecy belonging to the Messiah. So Abendana (f) says, our Rabbins understand this, "at the end it shall speak", of the end of our redemption from this captivity in which we now are; and in this way it appears right to explain it, for the prophet was complaining of the prosperity of Nebuchadnezzar; and the Lord answers him, that he should write the vision of the destruction of Babylon, which should be at the end of seventy years; and said, do not wonder that I prolong to Babylon seventy years, for "yet the vision is for an appointed time": as if he should say, yet there is a vision for times afar off, "and at the end it shall speak": in all which there are plain traces of the sense the ancient synagogue put on this text, though now perverted, to favour their hypothesis of the Messiah being yet to come and save them.
(y) "idque ille loquetur", Castalio. (z) "Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. (a) , Sept. (b) "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. (c) T. Bab. Sanhedrin, fol. 97. 2. (d) In Pocock. Porta Mosis, p. 176. (e) Mashmia Jeshua, fol. 64. 1. (f) Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain At the end - When the period appointed of…
At the end - When the period appointed of God shall come. Shall speak - Be accomplished, and not disappoint your expectation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. The vision is yet for an appointed…
Verse 3. The vision is yet for an appointed time] The Chaldeans, who are to ruin Judea, shall afterwards be ruined themselves: but they must do this work before they receive their wages; therefore the vision is for an appointed time. But at the end it shall speak. When his work of devastation is done, his day of retribution shall take place.
Though it tarry] Though it appear to be long, do not be impatient; it will surely come; it will not tarry longer than the prescribed time, and this time is not far distant. Wait for it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For the vision is yet for an (the) appointed…
For the vision is yet for an (the) appointed time - o Not for the present, but to develop itself in the course of time, down to a season which God only knows; as it is subsequently repeated (Dan 11:27, for it is for the appointed time, Dan 11:35), “for the end is yet for the appointed time Dan 8:19; for it is for the appointed time of the end;” and is explained Dan 10:1, Dan 10:14, “for the vision is yet for the days Dan 8:26; for it is for many days Eze 12:27; the house of Israel say, The vision that he seeth, is for many days and he prophesieth of the times far off;” yet it should haste toward the end, toward its fulfillment, so that, if it is not at once fulfilled, it should be surely waited for. Theodotion: “It shall certainly be; not in vain hath it been shewn, but as certainly to be. For whatever hath been shown to come and to be, will come and be.”
But at the end it shall speak - o (or it breatheth, hasteth to the end), not simply “to its own fulfillment,” but to that time of the end which should close the period assigned to it, during which it should continually be putting itself forth, it should come true in part or in shadow, gleams of it should here and then part the clouds, which, until the end, should surround and envelop it.
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Being God’s truth, he speaks of it as an animate living thing, not a dead letter, but running, hasting on its course, and accomplishing on its way that for which it was sent. The will and purpose of God hasteth on, though to man it seemeth to tarry; it can neither be hurried on, nor doth it linger; before “the appointed time” it cometh not; yet it hasteth toward it, and “will not be behindhand” when the time comes. It does not lie, either by failing to come, or failing, when come, of any jot or tittle. “Though it tarry or linger” , continually appearing, giving signs of itself, yet continually delaying its coming, “wait for it; because it will surely come, it will not be behindhand” , when the time comes, Rev 22:7, “He cometh quickly” also, as He saith; because, from Dion.: “though the delay of His coming and of the fulfillment of the vision seem long, yet, in comparison with eternity, it is very short. In His first coming, He taught why God permitteth these things; in the second coming, He shall teach by experience, how good it it is for the good to bear the persecution of the evil; whence Peter also has to say 2Pe 3:9, “The Lord is not slack concerning His promise, as some men count slackness.” The words seem to belong, in the first instance, to the vision itself; but the vision had no other existence or fulfillment than in Him who was the Object of it, and who, in it, was foreshadowed to the mind. The coming of the vision was no other than His coming.
The waiting, to which he exhorts, expresses the religious act, so often spoken of Psa 33:20; Isa 8:17; Isa 30:18; Isa 64:3; Zep 3:8; Dan 12:12; Psa 106:13, of waiting for God, or His counsel, or His promised time. The sense then is wholly the same, when Paul uses the words of the coming of our Lord Himself, Heb 10:37, “Yet a little while, and He that shall come, will come and will not tarry.” Paul, as well as Habakkuk, is speaking of our Lord’s second coming; Paul, of His Coming in Person, Habakkuk, of the effects of that Coming ; but both alike of the redressing of all the evil and wrong in the world’s history, and the reward of the faithful oppressed. At His first coming He said, Joh 12:31, “Now is the judgment of this world; now shall the prince of this world be cast out.” He came to “put down the mighty from their seat, and to exalt the humble and meek Luk 1:52;” but much more in the second coming, when “He shall come to judge the world with righteousness and the people with His truth” Psa 46:1-11 :13, and to “reward every man according to his works” Mat 16:27. At all times He seemeth continually to linger, to give signs of His coming, yet He cometh not; when the appointed season shall come, He shall be found not to be later than His word. Yea, all time shall shrink up into a little moment in the presence of a never-ending ever-present eternity.
Cyril: “Having named no one expressly, he says, wait for him, wait for him although delaying, and halt not in thy hope, but let it be rooted and firm, even if the interval be extended. For the God of all seemeth to suggest to the mind of the prophet, that He who was foretold would surely come, yet to enjoin on him to wait for Him on account of the interval. He who believeth My word shall possess life, for this is the reward of these who honor God, and a good reward of His benevolence. He who admitteth faith and love to dwell in his heart hath as a requital, unaging life and forgiveness of sins and sanctification by the Spirit.” Alb.: “He shall live; for, God is not the God of the dead but of the living Mat 22:32, “Whoso liveth and believeth in Me, shall never die” Joh 11:26.
It will not lie - God vouchsafes to speak of Himself, as we should be ashamed to speak of one whom we love, teaching us that all doubts question His truth Num 23:19 “God is not a man, that He should lie: hath He said and shall He not do it?” “The strength of Israel shall neither lie nor repent” 1Sa 15:29. “God that cannot lie promised before the world began” Tit 1:2 Therefore, it follows, “wait for Him,” as Jacob says, Gen 49:18, “I have waited for Thy salvation, O Lord.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Slack. That which happens at the time fixed is…
Slack. That which happens at the time fixed is not. (Worthington) --- Hebrew, "the vision is for an appointed time." Habacuc might live to see the conquest and downfall of Nabuchodonosor. Many think that the first and second coming of Christ (Hebrews x. 36., and Romans i. 17.) are here insinuated, as the dominion of the aforesaid king represented the slavery of mankind under the devil, and the liberty granted by Cyrus was a type of their redemption. The felicity of the Jews is the last event which the prophet specifies, and this is here the literal sense. (St. Cyril) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain for--assigning the cause why it ought to be committed…
for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26).
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at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pro 12:17. Literally, "breathe out words," "break forth as a blast."
though it tarry, wait for it-- (Gen 49:18).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain Hab_2:3 indicates the reason for the command. The writing…
Hab_2:3 indicates the reason for the command. The writing down of the vision is necessary, because its fulfillment will be delayed; when it is fulfilled the tablets will serve as witnesses to the truthfulness of Jehovah and of his prophet (compare Isa_8:16-18).
The vision is yet for an appointed time — It relates not to the present, but to the time fixed by Jehovah for its realization, which is yet in the future (compare Dan_8:19; Dan_8:26; Dan_10:14, etc.).
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At the end it shall speak — Better, R.V., “it hasteth toward the end.” The end is not the “last days,” nor the fulfillment of the vision as such, but the time fixed for it. The oracle is thought of as possessing a vital energy of its own. “True prophecy,” says Hitzig, “is inspired, as it were, by an impulse to fulfill itself.”
Not lie — It will not prove false, but will surely be realized. In the rest of the verse the prophet is exhorted to wait patiently, for, though delayed, the vision will surely be realized.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. Hab_2:3 further explains the reason both for writing…
3. Hab_2:3 further explains the reason both for writing the vision and for writing it plainly. The vision bears upon the future and must be preserved; also, it is of common interest to all, learned or unlearned, and the speedy understanding of it will quiet minds that are perplexed.
an appointed time] Perhaps: the appointed time. The vision bears upon the future determined time. Cf. Dan_8:19; Dan_8:26; Dan_10:14; Dan_11:27; Dan_11:35.
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at the end it shall speak] Rather: and it hasteth (lit. panteth) toward the end. The vision, as the word of God (Isa_55:10-11), has an energy and life of its own, and it strains toward the end, though the “end” here is not its own fulfilment, but the determined future time. 2Pe_2:3.
and not lie] and it shall not lie, i.e. prove or be found false, deceive.
it will not tarry] will not fail, or, be late, beyond the appointed time. 2Sa_20:5; Jdg_5:28.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) For the vision is yet for an appointed…
(3) For the vision is yet for an appointed time . . .—Better, For the vision is to have its appointed day, and it pants for the end. and it shall not disappoint, i.e., it pants for the day of completion, which shall do it justice. It longs to fulfil its destiny.
It will not tarry.—This translation is unfortunate. The prophet has just said that it will tarry. Nevertheless, he adds, men are to wait for it, because “it will surely come, and shall not be behindhand,” seil, on its appointed day. This and Hab_2:4 are welded into the Apostle’s exhortation in Heb_10:37. The citation is not from the Hebrew, but is an adaptation of the equally familiar LXX. variant, ὅτι ἐρχόμενος ἥξει καὶ οὐ μὴ χρονίσῃἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For. The reason is given why the oracle is…
For. The reason is given why the oracle is to be committed to writing. Is yet for an (the) appointed time. The vision will not be accomplished immediately, but in the period fixed by God. (comp. Dan_8:17, 19 11:27, 35) Others explain, "pointeth to a yet future time." But at the end it shall speak. The verb is literally "breathes," or "pants;" hence the clause is better rendered, and it panteth (equivalent to hasteth) towards the end. The prophecy personified yearns for its fulfilment in "the end," not merely at the destruction of the literal Babylon, but in the time of the end the last time, the Messianic age, when the world power, typified by Babylon, should be overthrown (see Daniel, loc cit.). And not lie; it deceiveth not; oujk eijv kenon, "not in vain" (Septuagint). It will certainly come to pass. Wait for it. For the vision and its accomplishment. Because it will surely come. The author of the Epistle to the Hebrews (Heb_10:37) quotes the Septuagint Version of this clause, applying it to the lastcoming of Messiah Oti (plus oJ, Hebrew) ejrcomenov hxei kai cronish (ouj croniei Hebrew); so the Vulgate, Veniens veniet, et non tardabit. The original passage does not primarily refer to the coming of Messiah, but as the full and final accomplishment of the prophecy doubtless belongs to that age, it is not a departure from the fundamental idea to see in it a reference hereto. It will not tarry; it will not be behindhand; it will not fail to arrive (Jud_1:5:28; 2Sa_20:5)
HOMILIES BY S.D. HILLMAN Ver. 3Waiting for the vision.
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In this chapter we have set forth the doom of Babylon. The prophet had given to him glimpses of the future as affecting the adversaries of his people. The Divine voice within him gave assurance that the power of the oppressor should at length be broken. He saw the solution of the dark problem which had perplexed him so much concerning the victory to be gained over his people by the Chaldeans. The triumphing of the wicked should be short, and should be followed by their utter collapse. Yet there would be delay ere this should come to pass. The darkness which brooded over the nation should not be at once dispersed; indeed, it should even become more dense in the working out of the Divine purposes. Defeat must be experienced, the Captivity must be endured, and the faithful and true must suffer in consequence of sins not their own. Still, ultimately, "light should arise," and meanwhile, so long as the gloom continued, it behoved him and his people to trust and not be afraid, assured that in God"s time the vision of peace and prosperity should dawn upon them. "Though it tarry, wait for it," etc. (ver. 3). The truth suggested is that even the best of men have to experience seasons of darkness times when everything appears adverse to them, but that it shall not be ever thus with them, that brighter scenes are before them, and that hence their duty in the present is tranquilly and trustfully to wait the development of God"s all-wise and gracious purposes. This teaching admits of various applications.
I TEMPORAL CIRCUMSTANCES. These are not always easy and prosperous. Sources of perplexity may at any moment arise. There may come slackness of trade; new rivals may appear, causing sharp and severe competition; losses may have to be sustained; and in this way, from a variety of causes, "hard times" may have to be passed through. And under such circumstances we should trust and not be afraid, knowing that all our interests are in our loving Father"s keeping. He has promised us a sufficiency. "His mercies are not the swift, but they are the sure, mercies of David." We must not be less hopeful and trustful than the little red breast chirping near our window pane, even in the wintry weather. "Behold the fowls of the air," etc.. (Mat_6:26) Then, "though the vision," etc.
II LIFE"S SORROWS. These have fallen upon men at times with a crushing weight. All has appeared dark; not a ray of light has seemed to penetrate the gloom. Yet still they have found that, whilst the vision of hope has been deferred, it has been realized at last, filling their hearts with holy rapture. Jacob lived long enough to see that neither Joseph nor Benjamin had been really taken from him, and that those circumstances which he regarded as being against him were all designed to work out his lasting good. Elijah cast himself down in the wilderness and slept. And, lo! angel guards attended him and ministered unto him, new supplies of strength were imparted, the sunshine of the Divine favour beamed upon him, and he who thought he ought to die under a lonely tree in the desert was ultimately altogether delivered from experiencing the pangs of the last conflict, and was borne in triumph to the realms of everlasting peace. The Shunammite had her lost child restored; the exiled returned at length with songs unto Zion. The Egyptians painted one of their goddesses as standing upon a rock in the sea, the waves roaring and dashing upon her, and with this motto, "Storms cannot move me." What that painted goddess was in symbol we should seek to be in reality, unmoved and unruffled by the tempests which arise in the sea of life, assured that there awaits us a peaceful and tranquil haven. Then, "though the vision," etc.
III SPIRITUAL DEPRESSION. The Christian life is not all shadow. It has its sunny as well as its shady side. The good have their seasons of joy seasons in which, believing, they can rejoice with joy unspeakable andfull of glory. Yet they have also their seasons of depression. There is "the midnight of the soul," when the vision of spiritual light and peace and joy tarries; and it is then their truest wisdom to trust and to wait, assured that in due time God will make them glad by lifting upon them "the light of his countenance." "Who is among you that feareth the Lord?" etc.; (Isa_50:10) "Though the vision," etc. (ver. 3).
IV CHRISTIAN WORK. The great purpose of this is the deliverance of men from the thraldom of sin. The vision we desire to behold an accomplished reality is that of the dry bones clothed afresh, inspired with life, and standing upon their feet, an exceeding great army, valiant for God and righteousness. But the vision tarries! Spiritual death and desolation reign! What then? Shall we despair? Shall we express doubt as to whether the transformation of the realm of death into a realm of spiritual life shall ever be effected? No; though the vision tarry, we will wait for it, knowing that it will surely come; for "the mouth of the Lord hath spoken it." So Robert Moffat laboured for years without gaining any converts from heathenism, but at length a few were won, and he commemorated with these the death of Christ. "Our feelings," he wrote, "were such as pen cannot describe. We were as those that dreamed while we realized the promise on which our souls often hung. (Psa_126:6) The hour had arrived on which the whole energies of our souls had been intensely fixed, when we should see a Church, however small, gathered from amongst a people who had so long boasted that neither Jesus nor we his servants should ever see Bechuanas worship and confess him as their King." And so shall the faith and patience of all workers for God be rewarded, since the issue is guaranteed and the harvest home of a regenerated world shall be celebrated amidst rapturous joy. S.D.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For the vision is yet for an appointed time.
Hab_2:3
For the vision is yet for an appointed time.
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Visions
He whom men style a visionary has for the most part little or no honour among them. But no one can help having visions unless he be devoid of imagination. A vision is an inward view, an image, or series of images, broader, larger, grander, deeper than aught that the bodily eye can see; it is evoked by some outward sign, on which a spiritual force acts. Visions may come from God; they may bring men near to God. There are day visions. It was to be a sign of the latter days, that in them there should be second sight far into hidden things. And a life without visions is not that which an imaginative and sympathetic man or woman would care to live. There are false visions and true; some that never come, and some that will come, and truly. The false visions are those which have this world for their boundary, and the things of this world for their substance. They generally relate to self: to ones own aggrandisement, to ones own enjoyment, or to the gratification of some desire of the natural heart. There is a great variety in them, even at that rate. It is sometimes the will of God that men should get the discipline they need, and without which they would be lost for ever, by making the pilgrimage of life with visions before them which for ever fly pursuit. Turn from visions that fade to one which does not fade. That vision is supernatural; it is pure vision, for it is seen by faith, and by faith only. What is that vision of these latter days? Jesus came to earth, lived, disappeared. But with that departure came a vision such as never mortals beheld before. The vision of a ransomed and purified race of men and women; of the destruction of all that is false, and the setting straight all that is wrong; of perfect truth, and a clear view thereof. Then never lose faith, never fear. Gods light will grow brighter and stronger every year as you fight off the powers of darkness and hold faster to Him, and at last you shall see what made the light of your life, and you shall find all truth and all knowledge and full reward in the beatific vision of Father, Son, and Holy Ghost. (Morgan Dix.)
Though it tarry, wait for it.
Waiting on God
In these words we have something supposed, and duty prescribed. Though it tarry. This implies some degree of impatience, which may be due either to unbelief or strength of desire. Wait for it. The vision is at present hid in the Divine purposes, but will at length break forth and be revealed.
I. Inquire what is implied in waiting.
1. A firm persuasion of the being and reality of what God has promised. Faith makes unseen things visible, and future things present; and as to things of a spiritual nature, it so demonstrates their excellency as to engage us to choose and give them the preference to all other things, while it excites strong desires after them. Faith therefore enters into the very essence of the duty here enjoined.
2. The deepest humility, joined with reverence and love. In order rightly to wait upon God we must have high apprehensions of Him and low apprehensions of ourselves. The waiting soul is sensible of its own dependence on the Divine all-sufficiency.
3. Fervent and continued desire. For these two are joined together in Isa_26:8. Waiting will cease when desire fails; but when everything else in a Christian seems to be gone, this remains. Waiting upon God is opposed to a stupid and lethargic frame of spirit.
4. Patience must be exercised in waiting. Not despairing patience. Not merely natural patience. A truly Christian patience, whereby we bear without murmuring the greatest afflictions, and are not totally discouraged by the longest delays. A patient spirit is neither timorous and distrustful on the one hand, nor rash and hasty on the other. For an apostolic similitude, see Jam_5:7-8. We expect from God; we must not prescribe to Him.
5. Fixedness and stability, in opposition to a fluctuating and unstable temper of mind; constancy and resolution, in opposition to fickleness and levity. The prophet calls it standing upon a watch-tower.
6. Diligence and constancy, in opposition to sloth and weariness. Waiting upon God does not imply indolence, but activity; not neglect of the means, but diligent use of them. Diligence without dependence is the greatest folly; and dependence without diligence is no better than presumption.
II. The reasonableness of the exhortation. Consider--
1. We are but servants; and what should servants do but wait?
2. What God has promised must be worth waiting for. Surely those put a great slight upon the promised blessings who will not earnestly seek and patiently wait for them.
3. God has long waited upon us. He has had great patience with us, and shall we not patiently wait for His mercy?
4. It is one end for which God bestows His grace upon us, that we might be able and willing to wait. It is this which calms the boisterous passions and stills the tumult of the soul.
5. God seldom performs His promises or answers our expectations till we are brought to this state of mind. When we are submissive in the want of blessings we are most likely to enjoy them; whereas fretfulness and discontent will provoke God to withhold them. When we contend with Him, He will contend with us; but when we resign ourselves up to His will, He will gratify us in our wishes.
6. The sweetness of blessings is generally proportioned to the time we have waited for them, and the longer they have tarried the more welcome they are when they come. Learn from hence that when grace has reached the heart there is still much for the Christian to do. Our present state is oftentimes a state of sore and pressing want, and always of imperfect enjoyment; and therefore we should wait, and our waiting should be accompanied with cheerfulness; and to secure this we should regard promises more than appearances. (B. Beddome, M. A.)
A three-fold tarrying
Three different Hebrew words are in English rendered by the one word tarry. One means, to tarry for a reason, because constrained to do so by some rational necessity exterior to the actor. One signifies to tarry for shame, to remain in a place because ashamed to leave it. One word has in it the idea of choice, and means to remain behind willingly. Illustrate by Gen_24:56; Deu_7:10; Gen_19:16. Habakkuk is speaking of the second advent of Christ. To the yearning inquiry of the Church, spiritually heard by the prophet, Lord, when wilt Thou come in Thy glory? the answer comes--The time for His coming is appointed, though He tarry for some reason; such reasons there are in the conditions of this wicked world which delay His coming; still, wait for Him; because it (He) will surely come; it (He) will not tarry freely, willingly, upon His own account, of His own arbitrary choice. (Alex. Mrywwitz, A. M.)
Gods delays
There is nothing so painful or mysterious in the experience of the children of God as the Lords frequently long delay in coming to their help in answer to their cry. This experience is not only painful in itself, but it often implies much spiritual conflict. It tends to shake faith to its foundations. Yet this is often Gods way. And since it is His way, our first source of comfort under this trial is--
1. To be still, and know that He is God. In all extremities we must fall back upon this, the sovereignty of God.
2. However dark be our path, we have no reason to doubt His love.
3. We can sometimes discern reasons why the Lord delays His coming. The expression, the fulness of time, reveals to us much of the secret of Gods delays. The waiting time is usually a time of growth. The suppliant sees things very differently at the close of his struggle from what he did at the outset; and the blessing so ardently sought becomes now a real blessing from his being thus prepared to receive it.
4. It will follow from this that when our prayers are offered up for blessings for others they too, at that time, may be unfitted to receive them.
5. As it is with human souls, who cannot, without a miracle, be in a moment transformed from childhood to maturity, there must be in all mental and spiritual processes, first, the blade, then the ear, then the full corn in the ear. So it is with the constitution of things. Sometimes before prayer can be answered many things must happen. (Evangelical Advocate.)
The Divine slowness
This word is the one word which the Divine wisdom often seems to utter in rebuke of human impatience. God is never in haste.
I. The Divine proceedings are slow.
1. The history of the earth illustrates this principle. Creation was the work of long eras.
2. There is something in the movement of the seasons tending to remind us of this great law. How silently and slowly winter retires before spring, and spring gives place to summer and autumn. To the Divine mind that orders it all there is a majesty in slowness.
3. The history of all life conveys the same lesson. Life, whether in plants or animals, is everywhere a growth; and all growth is silent, gradual,--so gradual as not to be perceived. The education of an individual is slow; the education of a people must be very slow.
II. Guard against impatience in judging the ways of God, and know how to wait. Religion, revealed religion, includes much in harmony with these facts of nature and providence.
1. Note the long interval which was to pass between the promise of a Saviour and His advent.
2. So, when the Saviour did come, the manner of His coming was not such as the thoughts of men would have anticipated. The kingdom of heaven was to come without observation.
3. It is not without mystery to many minds that the history of revealed religion since the advent should have been such as it has been. We might have anticipated that the doctrine of Christ would be retained in its purity, and that its subduing power would be everywhere felt. But on reflection we find analogy suggesting that this was by no means probable.
4. If we descend from the general life of the Church to the spiritual history of the individual believer, we may find much there to remind us that the experience of the Church at large, and the Christian taken separately, are regulated by the same intelligence. With regard to much of our Personal history, we are expected to wait for the revelations of God. (Robert Vaughan, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain appointed time
appointed time
To the watching prophet comes the response of the "vision" Hab 2:2-20). Three elements are to be distinguished:
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(1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (Hab 5-13,15-19).
(2) The future purpose of God that, practised by dispersed Israel (Hab 2:5-13; Hab 2:15-19).
(2) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (Hab 2:14). That this revelation awaits the return of the Lord in glory is shown
(a) by the parallel passage in Isa 11:9-12 and
(b) by the quotation of Hab 2:3 in Heb 10:37; Heb 10:38 where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc, shall fill the earth. But
(3) meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in Rom 1:17 to the Gentiles in Gal 3:11-14 and to Hebrews (especially) in Heb 10:38. This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations"; Hab 1:5; Gal 3:11-14 but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief, (See Scofield "Rom 11:1") with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded 2Co 3:12-15 but in covenanted mercy the individual Jew may resort to the simple faith of Abraham; Gen 15:6; Rom 4:1-5 and be saved. But this does not set aside the Palestinian See Scofield "Deu 30:3" and Davidic See Scofield "2Sa 7:16". Covenants, for "the earth shall be filled," etc. (Hab 2:14),and Jehovah will again be in His temple (Hab 2:20). Cf.; Hab 2:14; Hab 2:20; Rom 11:25-27
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:3 will surely take place: In a set future…
2:3 will surely take place: In a set future time known only to the Lord, he will intervene in earth’s history and bring it to a proper culmination, vindicating the righteous and judging the wicked. God’s people must wait patiently, knowing that the divine plan is on schedule (see Heb 10:35-38).
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