Habakkuk 2:1

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

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. I will stand upon my watch - i:e., watchpost.

CHAPTER 2 Unto Habakkuk, waiting for an answer, , is showed that he must wait in faith, . The judgment of the Chaldeans for insatiableness, , ambition, , cruelty, , treacherous dealing, , and idolatry, . I will stand: the first chapter ended with that difficult and perplexed question, why God suffers the wicked So long to prosper in their oppressions of the righteous? This chapter represents the prophet waiting and musing, studying with himself what account he might give to himself, and waiting what account God would give him of it. He will stand in a posture of meditating, observing, and waiting. Upon my watch: possibly the prophet may have respect to the manner of the Jews, who in their solemn prayers and waiting on God had their stations and watches (as Buxtorf observeth in verbo rme;) in their synagogues, or at Jerusalem. But I rather think the prophet resolveth to be like one that is to be a watchman, as prophets are, , for the people of God. Or passively, in my watch, i.e. where my adversaries, like besieging enemies, observe and watch me. It contains his diligent and persevering expectation and observing. And set me; fixedly and with resolution not to leave my station, as the Hebrew implieth; it is the same thing more emphatically expressed than in the word stand. Upon the tower; either watch-tower, or besieged tower, or within a circle, out of which I will not stir till I receive an answer. And will watch, most attentively observe, to see what he, the Lord, , will say unto me, or signify unto me; waiting for mine own satisfaction, and for the information of others. And what I shall answer: there are many that are perplexed at the intricacy of providence, and some inquire to be instructed; some propose doubts and fears; and others do quarrel and perversely wrangle with God and his prophets; and how I may answer these from the word of God is that I wait for, saith our prophet. When I am reproved; when called to give an account of the mysteriousness of providence; when either to satisfy doubters, or to silence quarrellers.

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 God’ s providence, ruling the affairs of the world. See the note on Habakkuk 1:17. There are spaces between our prayers and God’ s 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 Christian’ s 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 God’ s 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, Nescio 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 Plato’ s 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.

(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 (Numbers 23:3), but his conduct throws no light on the customs of the Jewish prophets. What he will say unto me.—Better, what He will say in me, and what answer I shall make to my complaint: i.e., of what solution of the perplexities I am deploring, Jehovah shall make me the mouthpiece.

CHAPTER II The prophet, waiting for a return to his expostulation, is answered by God that the time for the destruction of the Jewish polity by the Chaldeans is not only fixed in the Divine counsel, but is awfully near; and he is therefore commanded to write down the vision relative to this appalling subject in the most legible characters, and in the plainest language, that all who read it with attention (those just persons who exercise an unwavering faith in the declaration of God respecting the violent irruption of the merciless Babylonians) may flee from the impending vengeance, 1-4. The fall of the Chaldeans, and of their ambitious monarch is then predicted, 5-10; and, by a strong and bold personification, the very stone and wood of those magnificent buildings, which the Babylonish king had raised by oppression and bloodshed, pronounce his wo, and in responsive taunts upbraid him, 11, 12. The prophet then beautifully sets forth the absolute impotence of every effort, however well conducted, which is not in concert with the Divine counsel: for though the wicked rage, and threaten the utter extermination of the people of God; yet when the SET time to favour Zion is come, the destroyers of God's heritage shall themselves be destroyed, and "the earth shall be filled with the knowledge of the glory of God, as the waters cover the sea," 13, 14. See Psalms 102:13-16. For the cup of idolatry which Babylon has given to many nations, she will receive of the Lord's hand the cup of fury by the insurrection of mighty enemies (the Medes and Persians) rushing like wild beasts to destroy her, 15. In the midst of this distress the prophet very opportunely asks in what the Babylonians had profited by their idols, exposes the absurdity of trusting in them, and calls upon the whole world to stand in awe of the everlasting Jehovah, 16-19. NOTES ON CHAP. II Verse 1. 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] בי 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."

1–4. Like a watchman the Prophet looks out for an answer from Heaven to his plea The prophet’s plea or argument is finished. The plea is that expressed in Habakkuk 1:12-17. And like a watchman looking forth from his watch-tower he will look out to see what answer he shall receive to it from Heaven (Habakkuk 2:1). He is commanded to write the answer when it is given on tablets, that all may read it easily (Habakkuk 2:2-3). It comes in the shape of a moral distinction; “His soul is puffed up in him; but the righteous shall live by his faithfulness.” The distinction carries in it its final verification in events, though this may not come at once (Habakkuk 2:4).

I will stand - , i. e. I would stand now, as a servant awaiting his master, Upon my watch - or, keep (Isaiah 21:8.

THE PROPHET’S ANXIOUS WATCH; THE DIVINE , Habakkuk 2:1-5. 1. The prophet carries out his determination to secure a divine solution.