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Verse-by-Verse Bible Commentary

Habakkuk 2:3

"For the vision is yet for the appointed time; It hastens toward the goal and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay.

Adam Clarke Commentary

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.

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Clarke, Adam. "Commentary on Habakkuk 2:3". "The Adam Clarke Commentary". https: 1832.

Albert Barnes' Notes on the Whole Bible

For the vision is yet for an (the) appointed time - oNot 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 (Daniel 11:27, for it is for the appointed time, Daniel 11:35), “for the end is yet for the appointed time Daniel 8:19; for it is for the appointed time of the end;” and is explained Daniel 10:1, Daniel 10:14, “for the vision is yet for the days Daniel 8:26; for it is for many days Ezekiel 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.

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, Revelation 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 2 Peter 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 Psalm 33:20; Isaiah 8:17; Isaiah 30:18; Isaiah 64:3; Zephaniah 3:8; Daniel 12:12; Psalm 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, Hebrews 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, John 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 Luke 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” Psalm 46:1-11:13, and to “reward every man according to his works” Matthew 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 Matthew 22:32, “Whoso liveth and believeth in Me, shall never die” John 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 Numbers 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” 1 Samuel 15:29. “God that cannot lie promised before the world began” Titus 1:2 Therefore, it follows, “wait for Him,” as Jacob says, Genesis 49:18, “I have waited for Thy salvation, O Lord.”

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Barnes, Albert. "Commentary on Habakkuk 2:3". "Barnes' Notes on the Whole Bible". https: 1870.

The Biblical Illustrator

Habakkuk 2:3

For the vision is yet for an appointed time.


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 one’s own aggrandisement, to one’s 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. God’s 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 Isaiah 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 James 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 Genesis 24:56; Deuteronomy 7:10; Genesis 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.)

God’s delays

There is nothing so painful or mysterious in the experience of the children of God as the Lord’s 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 God’s 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 God’s 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.)

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Exell, Joseph S. "Commentary on "Habakkuk 2:3". The Biblical Illustrator. https: 1905-1909. New York.

Coffman's Commentaries on the Bible

"For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay."

"For the appointed time ..." This terminology indicates that the prophecy here has references to, "the last times (Daniel 8:17,19; 11:35), the Messianic times, in which the judgment would fall upon the power of the world."[5] This rather surprising truth is most significant, because the conditions and sins immediately described in this chapter were current in Habakkuk's time and, in fact, perpetual throughout history, the profound meaning being that when sin and rebellion on the part of humanity have run their full course, the final judgment will fall upon the world. In the meanwhile, neither Habakkuk, nor anyone else, should be upset or perplexed because one wicked and ruthless state follows another with monotonous certainty, God using each in turn to punish the sins of the predecessor. This does not mean that God approved any wicked state. All are under the judgment of God; and, in his own time, God will settle his account with sin in this world. This was THE ANSWER, written for Habakkuk and for all people.

That there are indeed overtones of the Eternal Judgment itself in this verse is perfectly apparent when it is compared with Hebrews 10:36-38 -

"For ye have need of patience, that, having done the will of God, ye may receive the promise. For yet a very little while, He that cometh shall come, and shall not tarry, But my righteous one shall live by faith: And, if he shrink back, my soul hath no pleasure in him."

Thus, the very terminology of this passage was applied by the writer of Hebrews to the Second Coming of Christ. Both in Habakkuk and in Hebrews, "The reference is to the certainty of the event."[6] "Paul, as well as Habakkuk, is speaking of our Lord's second coming."[7]

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James Burton Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.

Coffman, James Burton. "Commentary on Habakkuk 2:3". "Coffman Commentaries on the Old and New Testament". https: Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

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 Luke 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, Hebrews 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"F25ויפח "idque ille loquetur", Castalio. ; 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, Hebrews 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, 1 Corinthians 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 Isaiah 9:6 see Hebrews 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher"F26"Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. ; 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"F1 και ανατελει, Sept. ; so the word is used in Song of Solomon 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, Luke 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, Isaiah 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.

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 comeF2כי בא יבא "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. , 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 Matthew 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, Galatians 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 TalmudF3T. Bab. Sanhedrin, fol. 97. 2. , 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 saysF4In Pocock. Porta Mosis, p. 176. , 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. AbarbinelF5Mashmia Jeshua, fol. 64. 1. owns that this vision is different from that in the preceding verse Habakkuk 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 AbendanaF6Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2. 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.

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Gill, John. "Commentary on Habakkuk 2:3". "The New John Gill Exposition of the Entire Bible". https: 1999.

Geneva Study Bible

For the vision [is] yet for an appointed time, but at the c end it shall speak, and not lie: though it may tarry, wait for it; because it will surely come, it will not tarry.

(c) Which contained the destruction of the enemy, and the comfort of the Church. And even though God does not execute this according to man's hasty affections, yet the issue of both is certain at his appointed time.

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Beza, Theodore. "Commentary on Habakkuk 2:3". "The 1599 Geneva Study Bible". https: 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

for — assigning the cause why it ought to be committed to writing: because its fulfillment belongs to the future.

the vision is yet for an appointed time — (Daniel 10:14; Daniel 11:27, Daniel 11:35). Though the time appointed by God for the fulfillment be yet future, it should be enough for your faith that God hath spoken it (Lamentations 3:26).

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 Proverbs 12:17. Literally, “breathe out words,” “break forth as a blast.”

though it tarry, wait for it — (Genesis 49:18).

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Habakkuk 2:3". "Commentary Critical and Explanatory on the Whole Bible". https: 1871-8.

Wesley's Explanatory Notes

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.

At the end — When the period appointed of God shall come.

Shall speak — Be accomplished, and not disappoint your expectation.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.

Wesley, John. "Commentary on Habakkuk 2:3". "John Wesley's Explanatory Notes on the Whole Bible". https: 1765.

Scofield's Reference Notes

appointed time

To the watching prophet comes the response of the "vision" Habakkuk 2:2-20). Three elements are to be distinguished:

(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 (Habakkuk 2:5-13; Habakkuk 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" (Habakkuk 2:14). That this revelation awaits the return of the Lord in glory is shown

(a) by the parallel passage in Isaiah 11:9-12 and

(b) by the quotation of Habakkuk 2:3 in Hebrews 10:37; Hebrews 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 Romans 1:17 to the Gentiles in Galatians 3:11-14 and to Hebrews (especially) in Hebrews 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"; Habakkuk 1:5; Galatians 3:11-14 but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief, (See Scofield "Romans 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 2 Corinthians 3:12-15 but in covenanted mercy the individual Jew may resort to the simple faith of Abraham; Genesis 15:6; Romans 4:1-5 and be saved. But this does not set aside the Palestinian See Scofield "Deuteronomy 30:3" and Davidic See Scofield "2 Samuel 7:16". Covenants, for "the earth shall be filled," etc. (Habakkuk 2:14),and Jehovah will again be in His temple (Habakkuk 2:20). Cf.; Habakkuk 2:14; Habakkuk 2:20; Romans 11:25-27

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Scofield, C. I. "Scofield Reference Notes on Habakkuk 2:3". "Scofield Reference Notes (1917 Edition)". https: 1917.

James Nisbet's Church Pulpit Commentary


‘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.’

Habakkuk 2:3

I. The whole of the Old Testament was a ‘waiting’ for our dispensation.—The whole of the New is ‘waiting’ for another.

The Flood, the promised son to Abraham, the Exodus, the Law, the Holy Land, the return from captivity, the Messiah, the Holy Ghost, the destruction of Jerusalem, the restoration of the Jews, the Second Advent of our Lord were all ‘waited’ for.

David speaks of his ‘waiting’ for God more than twenty-five times. Isaiah is full of the same thought. And every child of God could have much to tell of it.

The reason is evident. It exercises faith. It humbles the soul. It enhances the blessing. It glorifies God. Therefore God ‘waits,’ and therefore we must ‘tarry His leisure.’ Habakkuk prophesied just before Cyrus; and ‘the vision’ probably went on to the destruction of the Babylon of the New Testament; and to this it is likely that the direction about ‘waiting’ chiefly pointed.

We will think of ‘the vision’ with which we have now to do. And we understand by the word ‘vision’ something which we do not yet fully see, but which God will show us. And concerning all such things, which God has promised to reveal, you will notice that the time is fixed, though we do not know it: that, at the end, it will declare itself quite plainly, and that we shall not be disappointed. Therefore we must ‘wait’ ever so long, with patient confidence that it will not exceed its own ‘appointed’ limit—it will not lag; ‘it will not tarry.’ ‘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.’

It is a familiar thought to us all to ‘wait’ for the Advent of Jesus Christ. The whole Church stands always in the attitude of expectation for the return of her Lord. But very few think of ‘waiting’ for the Advent of the Spirit.

The Coming of the Spirit is the Coming of Christ. What else could He mean when He said, ‘I will not leave you comfortless; I will come to you’? Therefore there are Advents of the Holy Spirit; and they are Advents to be looked and ‘waited’ for.

The Spirit—when He comes—is always ‘a vision.’ He always shows something. He clears the eye. He makes something that was dark, plain and visible to the mind; so that the words of Habakkuk have a literal application to the Holy Ghost. ‘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.’

II. Like, then, the apostles, and in accordance with the season of the Church, we all have our interval preceding Pentecostal gifts.—And there are few lessons which it is more important for us to learn than this—to ‘wait’ for the Holy Ghost.

It is strange and beautiful how the Holy Spirit is pleased to light up passages of Scripture and truth just as and when He chooses. All in order and degree, but each separately, and, as it seems to us, arbitrarily. What you have to do is to ‘watch at Wisdom’s gates, waiting at the posts of her doors.’ You are not allowed to see it yet; but you will presently. ‘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.’

Or you have long asked God for something which you know that it must be God’s will to give to you—for it is distinctly promised. You have pressed it again and again with all the faith you can put into your petition. And it has never come. You cannot see a token that you are heard. Nevertheless, you are certain that it is a promise. It is a spiritual thing. It is one of the covenanted promises.

Why, then, is there no answer? The ‘set time’ is not yet come. And God is answering your prayer as Christ answered the Syro-Phœnician—by giving you patience to hold on, and exercising the patience that He has given. It is coming quickly, though it is not quick to come. Therefore, ‘though it tarry, wait for it; because it will surely come, it will not tarry.’

III. Take the lesson. The power for duty follows duty.—At what an interval we cannot say; but there is never a duty without a power for the duty.

You have the call. Be much in prayer and expectation for the gift for the call.

The period between is not lost space; but do not go till you have good reason to believe that you have secured the necessary endowment. It will come; and you will know it. You may not see it now; but, as surely as the apostles saw it, you shall see it.

IV. How shall we ‘wait’? Just as the apostles did.—In holy places and ancient ordinances; in unity among ourselves; loving and praying; ‘with one accord’; grasping the promises with submitted will, in the joy of confidence; knowing the God of our future, though the future of our God be hidden; in the simplicities of faith, and with loving views of Jesus.

No promised ‘vision’ is very far off to those who wait like that.

It is one of the paradoxes of our faith. The time is determined in God’s foreknowing mind, and the hour will strike right as it is set; nevertheless, our faith can put on the hands of the dial.

Therefore, ‘wait’ with a still mind—for you ‘wait’ for God; but ‘wait’ with importunate prayer, for God ‘waits’ for you.

Rev. Jas. Vaughan.

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Nisbet, James. "Commentary on Habakkuk 2:3". Church Pulpit Commentary. https: 1876.

John Trapp Complete Commentary

Habakkuk 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.

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, Revelation 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, Jeremiah 33:20; Jeremiah 33:25, and shall he break with his people? How then should he be Amen, the faithful and true witness? Revelation 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, Psalms 62:9. But God is "a God of truth, and without iniquity, just and right is he," Deuteronomy 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, Hebrews 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 Exodus 12:40-41; at midnight were the firstborn slain, because then exactly the four hundred and thirty years were up. And Daniel 5:30, "In that night was Belshazzar slain"; because then exactly the seventy years were ended.

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Trapp, John. "Commentary on Habakkuk 2:3". John Trapp Complete Commentary. https: 1865-1868.

Sermon Bible Commentary

Habakkuk 2:3

The word "wait" is the one word which the Divine wisdom often seems to utter, in rebuke of human impatience. God is never in haste. In Holy Scripture men are often counselled to wait; to wait upon God, to wait for God; language which supposes delay and the need of patience.

I. (1) The history of the earth is illustrative of the principle now suggested. (2) There is something in the movement of the seasons tending to remind us of this great law. (3) There is something in the history of all life adapted to convey the same lesson.

II. Revealed religion contains much in harmony with these facts in nature and providence. (1) We see a fact of this nature in the long interval which was to pass between the promise of a Saviour and His advent. (2) When the Saviour did come, the manner of His coming was not such as the thoughts of men would have anticipated. (3) Nor is it without mystery to many minds that the history of revealed religion since the advent should have been such as it has been. (4) The law of waiting is seen in the spiritual history of the individual believer. (5) So is it with the events which make up the story of a life. We have to wait—it may be to wait long—before we see the Divine purpose in the things which befall us. Experience should check impatience, should teach us how to wait.

R. Vaughan, Pulpit Analyst, vol. iii., p. 1.

References: Habakkuk 2:3.—M. Dix, Sermons Doctrinal and Practical, p. 14; Preacher's Monthly, vol. iv., p. 266.

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Nicoll, William R. "Commentary on Habakkuk 2:3". "Sermon Bible Commentary". https:

Thomas Coke Commentary on the Holy Bible

Habakkuk 2:3. At the end it shall speak, &c.— At the end he shall break forth, and not deceive: Though he delay, expect him; because he that cometh will came, he will not tarry.

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Coke, Thomas. "Commentary on Habakkuk 2:3". Thomas Coke Commentary on the Holy Bible. https: 1801-1803.

Charles Simeon's Horae Homileticae



Habakkuk 2:3. 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.

AS there is no one so secure, but he may fall, so there is no one in so low and afflicted a condition, but God may have mercy in reserve for him. It has pleased God on many occasions to suffer his people to be reduced to the very last extremity before he interposed for them, in order that his interposition for them might be more visible, and might produce in their minds livelier sensations of joy and gratitude. The prophet, having foretold the total destruction of his country by the Chaldean armies, was greatly grieved at the prospect of such extensive and dreadful calamities. He looked therefore to God, to know whether there were any alleviating circumstances which might console the people in their troubles; and he was favoured with a vision of their future deliverance from Babylon; and was ordered to write it down in terms so plain, that the most inattentive or superficial observer could not but understand them: but as the promise had respect to a distant period of time, he was told to bid them wait for its accomplishment, in a full assurance that they should not ultimately be disappointed.

But we must not confine the promise to this subject: for in the Epistle to the Hebrews this promise is quoted in a general manner, as applicable to all the distresses with which the Lord’s people are tried [Note: Hebrews 10:37.]. The Lord himself stands engaged for their support and deliverance; and he enjoins them to wait his appointed time, in a certain expectation that he will in due season fulfil his word.

We propose then to shew,

I. The certainty of the promises—

There is a time fixed in the Divine counsels for the accomplishment of every promise—

[The promises of God often have respect to a very distant period: yet that period is fixed; nor can it be either accelerated or delayed. The time for Christ’s incarnation, though not revealed from the beginning, was appointed of God from eternity. Thousands of years rolled on before the period arrived; but at the time when, according to Daniel’s prophecy, the Messiah’s advent was generally expected, he came [Note: Daniel 9:25-26. Luke 2:38.]. The time for detaining Abraham’s descendants was fixed, even to a single day: and the accuracy with which the promise was fulfilled, is noted by the historian as a circumstance worthy of most attentive observation; “It came to pass at the end of the four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord [Note: Exodus 12:40-42.].” The same remark also extends to every blessing which God has determined to confer upon his people: nor can they use a better plea on behalf of themselves or of the Church at large, than that which the Psalmist urges, “Arise, and have mercy upon Zion; for the time to favour her, yea, the set time, is come [Note: Psalms 102:13.].”]

When that period is arrived, the promise, how improbable soever it may appear, shall be fulfilled—

[Nothing could be more unlikely, according to human apprehensions, than the deliverance foretold in the text: yet at the appointed time the Chaldeans were subdued by the Medes and Persians, and the Jews were liberated by the very man who had been foretold by name long before he had any existence in the world. The promise made to Abraham and Sarah was delayed, till the accomplishment of it, according to the course of nature, seemed impossible: yet it was not suffered to fall to the ground; in due time it received its completion, and gave a demonstration, that God was true to his word. Thus when God delays to give peace to the contrite, and victory to those who are conflicting with sin, we must not imagine that he has forgotten to be gracious, but that the time for the performance of his promise is not fully come. He has said, that “he will give his people the blessing of peace [Note: Psalms 29:11.],” and that “sin shall not have dominion over them [Note: Romans 6:14.];” and he will “not suffer one jot or tittle of his word to fail.” “His counsel shall stand, and he will do all his pleasure [Note: Isaiah 46:10.]”]

Being assured then of the stability of his promises, let us consider,

II. Our duty with respect to them—

As “we know not the times or seasons which the Father has reserved in his own power,” it becomes us to wait,

1. In humility—

[We can claim nothing at the hands of God. If he were to deal with us as he did with the fallen angels, we should have no more than our desert. The most distant hope of obtaining mercy is a marvellous favour conferred upon us. We should therefore lie low before him, as conscious of our utter unworthiness. We should implore mercy, only for the sake of that adorable Saviour who died for us. And we should cheerfully leave to God the time, the manner, the degree, in which he will shew mercy towards us.]

2. In faith—

[We must “not stagger at any of the promises [Note: Romans 4:20.]” on account of the greatness of them, or of our own unworthiness. We should remember who it is that promises; how sovereign HE is in the distribution of his favours, and how mighty to fulfil his word. It is true, a promise of pardon to such guilty wretches, and of everlasting happiness to those who deserved nothing but misery, appears great and incredible: but he has given us his only dear Son; and will he not with him also freely give us all things? Let us not then be requiring signs to confirm our faith [Note: Judges 6:36-40.], but believe that it shall be even as God has said unto us [Note: Acts 27:25.]]

3. In patience—

[If God should defer granting our requests till the latest moment of our lives, we should wait contentedly upon him: his blessing, if given at the expiration of a thousand years, would amply repay us for all our solicitude and suspense. Let us consider how long he has called, and we have refused to answer; and shall we be impatient if he delay to answer us? We exercise patience in hopes of obtaining in due season the fruits of the earth [Note: James 5:7-8.]: let us do the same in hopes of that grace which shall supply all our wants, and satisfy all our desires [Note: Hebrews 10:36.].]


1. How attentive should we be to the promises which God has made us!

[There is not a situation in which we can be, wherein we have not many promises suited to our necessities. Should we not then treasure them up in our minds? Should we not plead them at a throne of grace? Should they not be to us “a light shining in a dark place?” Let us study the word of God with an especial view to the promises; for it is by them that we are to be “made partakers of a divine nature [Note: 2 Peter 1:4.],” and by them to “cleanse ourselves from all filthiness both of flesh and spirit [Note: 2 Corinthians 7:1.].”]

2. How ashamed should we be of ever yielding to unbelief!

[The office of faith is, to give to things invisible and future a present and visible existence. It was by faith that Abraham was assured that Isaac, after he should have been slain and reduced to ashes, would be restored to life; yea, he was as much assured of it, as if he had seen the very transaction pass before his eyes. This honoured God as a God of truth. But unbelief dishonours him in the highest degree: it says, in fact, that “the vision will lie.” But what ground have we for such a suspicion? When did God falsify any one of his promises [Note: Joshua 23:14.]? To guard against our unbelief, he has confirmed his promise with an oath [Note: Hebrews 6:17-18.]: and shall we still question his veracity? O blush, ye unbelieving people, who are doubting whether he will receive you to mercy, or supply all your need! Trust in him with unshaken affiance; and you shall find Him “faithful who hath promised.”]

3. How awful is the state of those, who, instead of being interested in the promises, are obnoxious to the threatenings!

[Every word of God is equally true, and equally certain of accomplishment. The threatening that the whole world should be destroyed by a deluge, was executed, notwithstanding the scoffs of unbelievers: and every thing which he has spoken against sin and sinners shall be fulfilled in due season [Note: 2 Peter 3:3-4; 2 Peter 3:8-9.]. His vengeance is delayed in mercy; but it shall surely come at last [Note: 2 Timothy 2:12-13.]. Let the impenitent and unbelieving consider this, and “flee for refuge to the hope set before them.”]

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Simeon, Charles. "Commentary on Habakkuk 2:3". Charles Simeon's Horae Homileticae. https: 1832.

Matthew Poole's English Annotations on the Holy Bible

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.

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.

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Poole, Matthew, "Commentary on Habakkuk 2:3". Matthew Poole's English Annotations on the Holy Bible. https: 1685.

Whedon's Commentary on the Bible

Habakkuk 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 Isaiah 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 Daniel 8:19; Daniel 8:26; Daniel 10:14, etc.).

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.

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Whedon, Daniel. "Commentary on Habakkuk 2:3". "Whedon's Commentary on the Bible". https: 1874-1909.

Expository Notes of Dr. Thomas Constable

The vision Habakkuk was about to receive concerned events to take place in the future. Though it was a prophecy that would not come to pass immediately, it would materialize eventually. Habakkuk was to wait for its fulfillment because it would indeed come at the Lord"s appointed time.

The writer of the Book of Hebrews quoted this verse ( Hebrews 10:37). He used it to encourage his readers to persevere in their commitment to Jesus Christ since what God has predicted will eventually come to pass, which in the context of Hebrews is the Lord"s return.

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Constable, Thomas. DD. "Commentary on Habakkuk 2:3". "Expository Notes of Dr. Thomas Constable". https: 2012.

George Haydock's Catholic Bible Commentary

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)

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Haydock, George Leo. "Commentary on Habakkuk 2:3". "George Haydock's Catholic Bible Commentary". https: 1859.

E.W. Bullinger's Companion Bible Notes

yet = deferred.

appointed: i.e. fixed by Jehovah for its fulfillment.

and not lie. Figure of speech Pleonasm (App-6), for emphasis.

it will not tarry. Some codices, with five early printed editions (one Rabbinic, margin), Aramaean, Septuagint, Syriac, and Vulgate, read "and will not tarry".

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Bullinger, Ethelbert William. "Commentary on Habakkuk 2:3". "E.W. Bullinger's Companion bible Notes". https: 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

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.

For - assigning the cause why it ought to be committed to writing: because its fulfillment belongs to the future.

The vision is yet for an appointed time - (Daniel 10:14; Daniel 11:27; Daniel 11:35, "Because it is yet for a time appointed"). Though the time appointed by God for the fulfillment be yet future, it should be enough for your faith that God hath spoken it (Lamentations 3:26, "It is good that a man should both hope and quietly wait for the salvation of the Lord').

But at the end it shall speak - Maurer translates [yaapeeach], 'it pants for the end.' But the antithesis between "it shall speak" and "not lie" (i:e., not fail to speak) makes the English version the better rendering. So the Hebrew is translated, Proverbs 12:17. Literally, 'breathe out words,' 'break forth as a blast.' Moreover, the obvious parallelism between "yet for an appointed time," and "at the end," confirms the English version. Also, the phrase "at the end" is expressed by Daniel in an expanded form, "at the time of the end."

Though it tarry, wait for it - (Genesis 49:18, "I have waited for thy salvation, O Lord").

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Habakkuk 2:3". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https: 1871-8.

Ellicott's Commentary for English Readers

(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 Habakkuk 2:4 are welded into the Apostle’s exhortation in Hebrews 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.

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Ellicott, Charles John. "Commentary on Habakkuk 2:3". "Ellicott's Commentary for English Readers". https: 1905.

Treasury of Scripture Knowledge

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.
the vision
Jeremiah 27:7; Daniel 8:19; 9:24-27; 10:1,14; 11:27,35; Acts 1:7; 17:26; Galatians 4:2; 2 Thessalonians 2:6-8
Exodus 12:41; Psalms 102:13; Jeremiah 25:12-14; Hebrews 10:36
2 Kings 6:33; Psalms 27:14; 130:5,6; Isaiah 30:18; Lamentations 3:25,26; Micah 7:7; Luke 2:25; James 5:7,8
it will surely
Luke 18:7,8; 2 Peter 2:3

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Torrey, R. A. "Commentary on Habakkuk 2:3". "The Treasury of Scripture Knowledge". https:

Lectionary Calendar
Wednesday, October 16th, 2019
the Week of Proper 23 / Ordinary 28
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