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.

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

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.

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

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.

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

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

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.

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.

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