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The Prophet now shows by his own example that there is no fear but that God will give help in time, provided we bring our minds to a state of spiritual tranquillity, and constantly look up to him: for the event which the Prophet relates, proves that there is no danger that God will frustrate their hope and patience, who lift up their minds to heaven, and continue steadily in that attitude. Answer me, he says, did Jehovah, and said. There is no doubt but that the Prophet accommodates here his own example to the common instruction of the whole Church. Hence, by testifying that an answer was given him by God, he intimates that we ought to entertain a cheerful hope, that the Lord, when he finds us stationed in our watch-tower, will in due season convey to us the consolation which he sees we need.

But he afterwards comes to the discharge of his prophetic office; for he was bid to write the vision on tables, and to write it in large letters, that it might be read, and that any one, passing by quickly, might be able by one glance to see what was written: and by this second part he shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all.

Write, then, the vision, and make it plain; for באר, bar properly means, to declare plainly. ²⁶²⁶     The word means, to open, or make open. It was to be written in open and plain letters, and on tables or tablets. These were either of wood or stone, made smooth. The Septuagint render the word πυξιον, a smooth plank of boxwood, and give the whole sentence thus: “Write the vision and openly (or plainly—σαφῶς,) on boxwood.” See Deuteronomy 27:8. So Junius takes the word as an adverb, perspicue, perspicuously.—Ed. Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by, may see what is written. Then he adds, for the vision shall be for an appointed time

This is a remarkable passage; for we are taught here that we are not to deal with God in too limited a manner, but room must be given for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision, is for a time, and a fixed time: for מועד, muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immoderate ardor which takes hold on us, when we are anxious that God should immediately accomplish what he promises. The Prophet then shows that God so speaks as to be at liberty to defer the execution of his promise until it seems good to him.

At the end, he says, it will speak ²⁷²⁷     It is not a common word that is used: [יפח], “it will breathe.” When transitively, it signifies, to breathe out or forth, and is rendered often in our version, to speak; see Proverbs 6:19; 12:17. The idea here seems to be the restoration, as it were, of a suspended life. The vision was to be for a time like a body without any symptom of life: but “it will breathe,” he says, “at last,” or at the end; that is, it will live, and manifest life and vigor. This breathing, or this life, would be its accomplishment. Corresponding with this idea is ἀνατελι, “it will rise,” by the Septuagint.—Ed. In a word, the Prophet intimates, that honor is to be given to God’s word, that we ought to be fully persuaded that God speaks what is true, and be so satisfied with his promises as though what is promised were really possessed by us. At the end, then, it will speak and it will not lie ²⁸²⁸     [כזב], its primary meaning, is to fail, Isaiah 63:11; and to fail, in a moral sense, is to lie, and also to deceive; and the latter meaning is attached to it here by Drusius, Piscator, and Grotius, non fallet, it will not deceive, i.e., disappoint.—Ed. Here the Prophet means, that fulfillment would take place, so that experience would at length prove, that God had not spoken in vain, nor for the sake of deceiving; but yet that there was need of patience; for, as it has been said, God intends not to indulge our fervid and importunate desires by an immediate fulfillment, but his design is to hold us in suspense. And this is the true sacrifice of praise, when we restrain ourselves, and remain firm in the persuasion that God cannot deceive nor lie, though he may seem for a time to trifle with us. It will not, then, lie

He afterwards adds, If it will delay, wait for it. He again expresses still more clearly the true character of faith, that it does not break forth immediately into complaints, when God connives at things, when he suffers us to be oppressed by the wicked, when he does not immediately succor us; in a word, when he does not without delay fulfill what he has promised in his word. If, then, it delays, wait for it. He again repeats the same thing, coming it will come; that is, however it may be, God, who is not only true, but truth itself, will accomplish his own promises. The fulfillment, then, of the promise will take place in due time.

But we must notice the contrariety, If it will delay, it will come, it will not delay. The two clauses seem to be contrary the one to the other. But delay, mentioned first, has a reference to our haste. It is a common proverb, “Even quickness is delay to desire.” We indeed make such haste in all our desires, that the Lord, when he delays one moment, seems to be too slow. Thus it may come easily to our mind to expostulate with him on the ground of slowness. God, then, is said on this account to delay in his promises; and his promises also as to their accomplishment may be said to be delayed. But if we have regard to the counsel of God, there is never any delay; for he knows all the points of time, and in slowness itself he always hastens, however this may be not comprehended by the flesh. We now, then, apprehend what the Prophet means. ²⁹²⁹     What is here said is very true; but the words are not the same in Hebrew. The first signifies delay, [יתמהמה] rendered “linger” in Genesis 19:16; 43:10. The other verb, [יאחר], means, to put off, to postpone: and the sense is, that the vision will not be after the appointed time. So the two lines may be thus rendered:
   If it will delay, wait for it,
For coming it will come, it will not be postponed;
   or, be after, i.e., the appointed time.
   Dr. Wheeler, quoted by Newcome, gives the right idea, by the following paraphrase:
   It shall not be later than its season.
   Both Jerome and Marckius have found a grammatical difficulty in this verse from a mistake as to the gender of [חזון], vision; and they had been evidently led astray by the Septuagint; in which the gender is changed, and the phrase, “wait for it,” is rendered, “wait for him,” ὑπομεινον αὐτον; and so as to what follows, “for he that cometh (ἐρχομενος) shall come.” But [חזון] is the masculine gender; it is elsewhere connected with verbs in that gender. See 1 Samuel 3:1; Ezekiel 12:22. Indeed the whole tenor of the passage admits not of any other construction. It is probable that this mistake made Eusebius and Augustine to apply this verse to Christ, and some to Nebuchadnezzar, in a typical sense.—Ed.

He is now bidden to write the vision, and to explain it on tables. Many confine this to the coming of Christ; but I rather think that the Prophet ascribes the name of vision to the doctrine or admonition, which he immediately subjoins. It is indeed true, that the faithful under the law could not have cherished hope in God without having their eyes and their minds directed to Christ: but it is one thing to take a passage in a restricted sense as applying to Christ himself, and another thing to set forth those promises which refer to the preservation of the Church. As far then as the promises of God in Christ are yea and amen, no vision could have been given to the Fathers, which could have raised their minds, and supported them in the hope of salvation, without Christ having been brought before them. But the Prophet here intimates generally, that a command was given to him to supply the hearts of the godly with this support, that they were, as we shall hereafter more clearly see, to wait for God. The vision, then, is nothing else than an admonition, which will be found in the next and the following verses.

He uses two words, to write and to explain; which some pervert rather than rightly distinguish: for as the Prophets were wont to write, and also to set forth the summaries or the heads of their discourses, they think that it was a command to Habakkuk to write, that he might leave on record to posterity what he had said; and then to publish what he taught as an edict, that it might be seen by the people passing by, not only for a day or for a few days. But I do not think that the Prophet speaks with so much refinement: I therefore consider that to write and to explain on tables mean the same thing. And what is added, that he may run who reads it, is to be understood as I have already explained it; for God intended to set forth this declaration as memorable and worthy of special notice. It was not usual with the Prophets to write in long and large characters; but the Prophet mentions here something peculiar, because the declaration was worthy of being especially observed. What is similar to this is said in Isaiah 8:1, ‘Write on a table with a man’s pen.’ By a man’s pen is to be understood common writing, such as is comprehended by the rudest and the most ignorant. To the same purpose is what God bids here his servant Habakkuk to do. Write, he says how? Not as Prophecies are wont to be written, for the Prophets set before the people the heads of their discourses; but write, he says, so that he who runs may read, and that though he may be inattentive, he may yet see what is written; for the table itself will plainly show what it contains.

We now see that the Prophet commends, by a peculiar eulogy, what he immediately subjoins. Hence this passage ought to awaken all our powers, as God himself testifies that he announces what is worthy of being remembered: for he speaks not of a common truth; but his purpose was to reveal something great and unusually excellent; as he bids it, as I have already said, to be written in large characters, so that those who run might read it.

And by saying that the vision is yet for a time, he shows, as I have briefly explained, what great reverence is due to heavenly truth. For to wish God to conform to our rule is extremely preposterous and unreasonable: and there is no place for faith, if we expect God to fulfill immediately what he promises. It is hence the trial of faith to acquiesce in God’s word, when its accomplishment does in no way appear. As then the Prophet teaches us, that the vision is yet for a time, he reminds us that we have no faith, except we are satisfied with God’s word alone, and suspend our desires until the seasonable time comes, that which God himself has appointed. The vision, then, yet shall be. But we are inclined to reduce, as it were, to nothing the power of God, except he accomplishes what he has said: “Yet, yet,” says the Prophet, “the vision shall be;” that is, “Though God does not stretch forth his hand, still let what he has spoken be sufficient for you: let then the vision itself be enough for you; let it be deemed worthy of credit, so that the word of God may on its own account be believed; and let it not be tried according to the common rule; for men charge God with falsehood, except he immediately yields to their desires. Let then the vision itself be counted sufficiently solid and firm, until the suitable time shall come.” And the word מועד, muod, ought to be noticed; for the Prophet does not speak simply of time, but, as I have already said, he points out a certain and a preordained time. When men make an agreement, they on both sides fix the day: but it would be the highest presumption in us to require that God should appoint the day according to our will. It belongs, then, to him to appoint the times, and so to govern all things, that we may approve of whatever he does.

He afterwards says, And it will speak at the end, and it will not lie. The same is the import of the expression, it will speak at the end; that is, men are very perverse, if they wish God to close his mouth, and if they wish to deny faith to his word, except he instantly fulfill what he speaks. It will then speak; that is, let this liberty of speaking be allowed to God. And there is always an implied contrast between the voice of God and its accomplishment; for we are to acquiesce in God’s word, though he may conceal his hand: though he may afford no proof of his power, yet the Prophet commands this honor to be given to his word. The vision, then, will speak at the end

He now expresses more clearly what he had before said of the preordained time; and thus he meets the objections which Satan is wont to suggest to us: “How long will that time be delayed? Thou indeed namest it as the preordained time; but when will that day come?” “The Lord,” he says, “will speak at the end;” that is, “Though the Lord protracts time, and though day after day we seem to live on vain promises, yet let God speak, that is, let him have this honor from you, and be ye persuaded that he is true, that he cannot disappoint you; and in the meantime wait for his power; wait, so that ye may yet remain quiet, resting on his word, and let all your thoughts be confined within this stronghold—that it is enough that God has spoken. The rest we shall defer until to-morrow.