Habakkuk 2:3
Verse
Context
The LORD Answers Again
2Then the LORD answered me: “Write down this vision and clearly inscribe it on tablets, so that a herald may run with it. 3For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay. 4Look at the proud one; his soul is not upright — but the righteous will live by faith —
Sermons
Chuck Smith
David Ravenhill
Phil Beach Jr.
Clement of Rome
Samuel Rutherford
Samuel Logan BrengleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible 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.
Jamieson-Fausset-Brown Bible Commentary
for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future. the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26). at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pro 12:17. Literally, "breathe out words," "break forth as a blast." though it tarry, wait for it-- (Gen 49:18).
John Gill Bible Commentary
For the vision is yet for an appointed time,.... Not the present vision only, but vision or prophecy in general: it was a doubt that arose in the minds of the prophet and other good men, upon the notice given that the Chaldeans would be raised up to the destruction of the Jews; that then the law of God would cease, his worship would not continue; vision and prophecy would be no more; it would be all over with the doctrine of the law and the prophets: now in answer to this, and to remove this doubt, they are assured that vision or prophecy should "yet", or still, continue, and even "to the appointed time"; the time fixed for the continuance of it, notwithstanding the people of the Jews should be carried captive into another land: and accordingly so it was; there were prophets, as Daniel and Ezekiel, in the time of the captivity; and, after it, Haggai, Zechariah, and Malachi; yea, the law and the prophets were until John; for vision and prophecy were to be sealed up by the Messiah, and not before; see Luk 16:16 it was true indeed with respect to the present vision or prophecy concerning the Messiah, that that was not to be fulfilled presently; there was some considerable time first to elapse; there was a time appointed for the accomplishment of it, and it would remain till that time, and then be most surely fulfilled; which would be before the sceptre departed from Judah, while the second temple was yet standing, and when Daniel's seventy weeks, or four hundred and ninety years, were come; which were the limited, determined, and appointed time for the Messiah's coming, the time appointed of the Father, the fulness of time; so there was an appointed time for his coming to take vengeance on the Jewish nation, for their rejection of him, to which the apostle applies these words, Heb 10:37 and also for his spiritual coming, to visit his people in a gracious way; there is a set time to favour Zion and her children; as well as there is a day fixed for his second coming, or coming to judgment. But at the end it shall speak, and not lie; or rather, "he shall speak" (y); and so in the following clauses it should be rendered, not "it", but "he"; and so the apostle has taught us to interpret it of a person, and not a thing, Heb 10:37 that is, "at the end" of the time appointed, or at the end of the Jewish state, both civil and ecclesiastic, the Messiah should appear, as he did, which is called the end of the world, Co1 10:11 when a new world began, the world to come, the Gospel dispensation, of which Christ is said to be the Father, in the Greek version of Isa 9:6 see Heb 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher" (z); that shall publish and proclaim the glad tidings of the Gospel; and this agrees with Christ, the Logos, or Word of God, the great Prophet that should be raised up in the church, the teacher sent of God, the Wonderful Counsellor, and faithful witness; who spoke out the whole mind and will of God; published the everlasting Gospel; delivered out the doctrines of grace and truth; and spoke such words of grace as never man did, and with such power and authority as the Scribes and Pharisees did not. Some render the words, "and he shall break forth as the morning" (a); so the word is used in Sol 2:17 and so the Septuagint version, "he shall arise at the end"; like the rising sun: this agrees with Christ, the day spring from on high, and whose coming is said to be as the morning, Luk 1:78 and when he should thus appear, and exercise his prophetic office, he should "not lie"; this is the character of God himself, as opposed to a mere man, who is subject to lying and deceit; and suits well with Christ, who is truly God, and not a mere man; and answers to his character in prophecy and fact, that there was no guile in his mouth and lips, Isa 53:4 and fitly describes him as a preacher, who is truth itself; taught the way of God in truth; spoke the word of truth, the Gospel of our salvation; and no lie is of the truth; and who is infallible in all his doctrines, and does not and cannot deceive any; all his words are to be depended upon as faithful and true. Though it tarry, wait for it; or "though he tarry, wait for him"; not that he really would or did tarry; but he might seem to do so, not coming so soon as the Old Testament saints expected, and as they wished for and desired; it was a long time from the first promise of him; and sometimes the saints were ready to give it up, and their hearts to sink and faint, because it was seemingly deferred. This shows that this prophecy does not respect the Babylonish captivity; for that had no seeming delay, but, as soon as ever the seventy years were up, there was a deliverance from it; but the Messiah's coming was long expected, and seemed to be deferred, and the patience of the saints was almost wore out; but they are here encouraged, when this was the case, still to wait for him, as good old Simeon and others did, about the time of his coming; and so his spiritual and second coming should be waited patiently for, though they may seem to be delayed. Because it will surely come, it will not tarry; or "for he that is to come", or "is coming, will come (b), and not tarry"; beyond the appointed time. This is a periphrasis of the Messiah; for, being so often spoken of as to come, it became a description of him, "he that is to come"; see Mat 11:3 and as it was foretold he would come, so assuredly he would come, and not stay a moment longer than the time appointed of the Father; in which fulness of time God sent him, and he came, Gal 4:3. The person here prophesied of is not Jeremiah, as Jarchi, but the Messiah; and this is acknowledged by some Jewish writers, ancient and modern; and removes the doubt and objection that might arise from the Chaldeans coming upon the Jews, and carrying them captive, as if the promise of the Messiah would fail, whereas it would not. In the Talmud (c), they say, "God does not renew his world till after seven thousand years; another says five thousand. R. Nathan says, this Scripture penetrates and descends into the abyss; i.e. fixes no particular time; "the vision is for an appointed time", &c.; not as our Rabbins, who inquire the meaning of a time, and times, and half a time; what then is meant, "but at the end it shall speak", and "not lie?" Let them burst that compute the times, who used to say when the time comes, and he cometh not, he will never come; but wait for him, as it is said, "if he tarry, wait for him": perhaps you will say, we wait, but he does not wait; this may be an instruction to you what he says, "therefore the Lord waiteth to be gracious", &c.'' Maimonides says (d), their twelfth fundamental article of faith is, the days of the Messiah; that is, to believe, and be firmly persuaded, that he will come, nor will he tarry; "if he tarry, wait for him": though, he observes, this Scripture does not fix the certain time; nor is it to be so expounded, so as to gather from thence the exact time of his coming. This they do not choose to own, though it does, because the time is long ago elapsed. Abarbinel (e) owns that this vision is different from that in the preceding verse Hab 2:2, which concerns the second temple, but this another redemption; and would have it that the words may be explained thus, he that shall come will come at the time appointed, which is mentioned; and, after his coming, the King Messiah shall not tarry from coming to redeem you; which, though a wrong sense, shows his conviction of the prophecy belonging to the Messiah. So Abendana (f) says, our Rabbins understand this, "at the end it shall speak", of the end of our redemption from this captivity in which we now are; and in this way it appears right to explain it, for the prophet was complaining of the prosperity of Nebuchadnezzar; and the Lord answers him, that he should write the vision of the destruction of Babylon, which should be at the end of seventy years; and said, do not wonder that I prolong to Babylon seventy years, for "yet the vision is for an appointed time": as if he should say, yet there is a vision for times afar off, "and at the end it shall speak": in all which there are plain traces of the sense the ancient synagogue put on this text, though now perverted, to favour their hypothesis of the Messiah being yet to come and save them. (y) "idque ille loquetur", Castalio. (z) "Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. (a) , Sept. (b) "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. (c) T. Bab. Sanhedrin, fol. 97. 2. (d) In Pocock. Porta Mosis, p. 176. (e) Mashmia Jeshua, fol. 64. 1. (f) Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2.
Tyndale Open Study Notes
2:3 will surely take place: In a set future time known only to the Lord, he will intervene in earth’s history and bring it to a proper culmination, vindicating the righteous and judging the wicked. God’s people must wait patiently, knowing that the divine plan is on schedule (see Heb 10:35-38).
Habakkuk 2:3
The LORD Answers Again
2Then the LORD answered me: “Write down this vision and clearly inscribe it on tablets, so that a herald may run with it. 3For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay. 4Look at the proud one; his soul is not upright — but the righteous will live by faith —
- Scripture
- Sermons
- Commentary
(Through the Bible) Habakkuk
By Chuck Smith2.2K1:23:40JER 29:11HAB 1:13HAB 2:3HAB 3:192CO 6:142PE 3:3In this sermon, the speaker expresses sadness over the careless behavior of people who litter and leave debris on the ground. He reflects on the corruption that man has brought upon the earth and longs for the day when the whole earth will be filled with the knowledge of the glory of the Lord. The sermon then shifts to a discussion of God's judgment and the great desolation that will occur during the period of the great tribulation. The speaker also mentions a severe famine that will take place during this time. However, amidst all the despair, the prophet Habakkuk is reminded that God is working and will bring about His plans in His appointed time.
Anatomy of a Prophetic Word
By David Ravenhill721:19:41Prophetic MinistryWord and Spirit BalanceProphetic Word2KI 20:1ISA 46:7JER 18:4HAB 2:3LUK 8:41CO 12:11CO 13:91TH 5:21HEB 4:21PE 1:10David Ravenhill discusses the importance of understanding the prophetic word, emphasizing the need for a balance between the Word of God and the Spirit of God. He highlights the complexity of prophetic ministry, explaining that revelation, interpretation, and application are crucial components of a prophetic word. Ravenhill warns against the extremes of gullibility and skepticism, urging believers to examine prophetic utterances carefully. He also stresses the significance of motivation and the conditions that can affect the fulfillment of prophetic words, encouraging the church to embrace the prophetic as a vital tool for edification and guidance.
The Necessity of Waiting on God
By Phil Beach Jr.511:16:20Waiting On GodLove for GodPSA 25:5PSA 37:7PSA 40:1PSA 62:1ISA 30:18LAM 3:25MIC 7:7HAB 2:3JHN 14:211CO 2:9Phil Beach Jr. emphasizes the importance of waiting on God, urging the congregation to cultivate a posture of stillness and silence in His presence. He highlights that true waiting is not about presenting our agendas to God but about allowing Him to speak and reveal Himself to us. Through various scriptures, he illustrates that waiting is an expression of love for God and a necessary discipline for spiritual growth. The sermon calls for a collective commitment to waiting on the Lord, encouraging families to engage in this practice together. Ultimately, Beach Jr. reassures that in waiting, we will experience God's grace and revelation in profound ways.
James Chapter 7 the Practical Hope of the Lord's Coming
By A.B. Simpson0PatienceHope in Christ's ReturnECC 4:1ECC 8:11HAB 2:3LUK 12:15LUK 18:7JAS 4:13JAS 5:1JAS 5:7A.B. Simpson emphasizes the importance of patience in the face of suffering and injustice, urging believers to hold onto the hope of the Lord's coming as a source of strength and comfort. He draws parallels between the social injustices of James' time and those of today, highlighting the dangers of greed, hoarding, and luxurious living. Simpson encourages Christians to remain steadfast in their faith, reminding them that their labor is not in vain and that the coming of the Lord will bring justice and reward. He calls for a focus on the eternal perspective, urging believers to live with the anticipation of Christ's return as their guiding principle.
Christ Will Come Again
By Clement of Rome0PSA 103:13HAB 2:3MAL 3:1GAL 6:9JAS 1:6Clement of Rome emphasizes the compassionate and loving nature of the Father towards those who fear Him, urging believers to approach Him with simplicity and humility to receive His abundant blessings. He warns against being double-minded or prideful in the face of God's gifts, quoting the woes of those who doubt and grow old without experiencing His promises. Using the analogy of a tree's growth stages, he illustrates the gradual but sure process of spiritual maturity and fruit-bearing in believers, highlighting the importance of patience and perseverance. Clement also reminds his audience of the imminent fulfillment of God's will, citing Scriptures that speak of the Lord's sudden coming to His temple, urging readiness and anticipation.
Iv. to Lady Kenmure
By Samuel Rutherford0ISA 26:20HAB 2:3JHN 14:19JHN 17:24GAL 6:14Samuel Rutherford preaches a heartfelt message to a grieving individual, encouraging them to find joy and hope in God's promises despite their present sorrows. He emphasizes the importance of seeking God's presence through prayer, hearing His word, and believing in His faithfulness. Rutherford reminds the listener of the eternal rewards and blessings that come from being in Christ, urging them to hold fast to their faith even in times of doubt. He concludes with a reminder to find true joy and satisfaction in God alone, trusting in His plan for their life.
Faith: The Grace and the Gift
By Samuel Logan Brengle0AssuranceFaithHAB 2:3MRK 7:26HEB 6:12HEB 10:36HEB 11:6Samuel Logan Brengle emphasizes the distinction between the grace of faith and the gift of faith, urging believers to fully exercise the grace of faith before claiming the gift. He explains that the grace of faith allows individuals to seek God earnestly, while the gift of faith, bestowed by the Holy Spirit, brings assurance and confidence in God's blessings. Brengle warns against prematurely claiming the gift of faith without first wrestling through doubts and seeking God's will, as this can lead to discouragement and skepticism. He encourages believers to persist in their faith journey, assuring them that God rewards those who diligently seek Him. Ultimately, he reassures that while the blessing may seem delayed, it is not denied, and faith should be exercised with patience and humility.
Balm in Gilead
By J.C. Philpot0ISA 6:5JER 8:22HOS 5:13HAB 2:31PE 5:6J.C. Philpot preaches about the desperate state of God's people, emphasizing the deep wounds of sin and the need for a profound realization of one's sinful nature to fully appreciate the grace of God. He delves into the remedy provided by God, highlighting the balm in Gilead as the Savior's blood that cleanses from all sin and the need for a skilled Physician who understands every spiritual malady. Philpot addresses the question of why the health of God's people is not recovered, pointing out possible hindrances such as self-righteousness, unbelief, worldly-mindedness, and secret sins that delay the application of the balm and healing by the Physician.
Vi. to Marion Mcnaught, When Persecuted for Her Principles
By Samuel Rutherford0PSA 44:17PSA 119:92ISA 50:6HAB 2:3MAT 18:21ROM 12:192CO 4:8HEB 10:361PE 2:23Samuel Rutherford encourages a beloved sister to endure persecution and suffering by looking to the example of Jesus Christ, who endured insults and pain without retaliation, entrusting Himself to God's righteous judgment. He urges her to embrace the marks of Christ, reminding her that the war between good and evil has been ongoing for centuries. Rutherford advises her to hold fast to her faith, remain patient, forgive her enemies, and trust in God's timing for deliverance, emphasizing that those who believe will not be overcome. He concludes by exhorting her to find strength and comfort in the midst of trials, rejoicing in the opportunity to bear reproaches for Christ.
Stand Still and Wait
By David Wilkerson0Waiting On GodFaith and ObedienceEXO 14:14JOS 3:8JOS 3:13PSA 37:7PSA 46:10PRO 3:5ISA 30:21ISA 40:31LAM 3:25HAB 2:3David Wilkerson emphasizes the importance of standing still and waiting for God's direction, as illustrated in Isaiah 30:21. He explains that God's voice often comes through Scripture, and before receiving guidance, we must cease our striving and trust in His timing. The sermon references the Israelites at the Jordan River, where God commanded them to stand still and wait for Him to part the waters, highlighting that obedience and faith are crucial for experiencing God's deliverance. Wilkerson encourages believers to resist the urge to act on their own and to trust in God's promises.
Prayer Will Be Answered
By Charles E. Cowman0PSA 62:5HAB 2:3JHN 14:13ROM 8:28HEB 11:1JAS 1:61JN 5:14Charles E. Cowman preaches on the importance of earnestly seeking answers to our prayers, emphasizing the need for Christians to be vigilant and expectant in their petitions to God. He highlights that every prayer made in faith, according to God's will and in Jesus' name, will be fully answered, either for temporal or spiritual blessings. Cowman reminds believers that God always answers prayers in a way that brings glory to Himself and promotes the spiritual and eternal welfare of His people. He encourages the congregation to trust that God hears and responds to their prayers, even when the answers may be delayed or not immediately visible.
Evidence of His Love
By Charles E. Cowman0GEN 8:9PSA 27:14PSA 37:7ISA 40:31HAB 2:3Charles E. Cowman preaches about trusting God's timing and faithfulness, emphasizing that God knows when to provide visible signs of encouragement and when to withhold them. He encourages believers to trust in God's Word and promises, even when all visible evidence seems absent, as those who trust God without needing physical proof receive the greatest manifestations of His love. Cowman reminds the congregation that delays in answered prayers are not denials, but rather God's way of working out His purpose and timing for their lives.
Christ Sometimes Delays His Help
By Charles E. Cowman0PSA 27:14ISA 40:31HAB 2:3ROM 8:25JAS 1:3Charles E. Cowman preaches about the testing of faith through delayed answers to prayers, emphasizing that God's timing is sovereign and not always immediate. He highlights that even though prayers may seem unanswered or delayed, they are never unnoticed by God, and what may appear as refusals are often divine delays to strengthen faith and deepen dependence on God. Cowman encourages believers to trust in God's perfect timing, reminding them that Christ's delays in helping are opportunities to grow in faith and perseverance.
God's Timing
By Charles E. Cowman0PSA 27:14HAB 2:3MAL 3:3ACT 7:30ROM 8:28Charles E. Cowman preaches about the importance of waiting on God's timing, using examples like the forty years of preparation for Moses and the thirty years of Jesus' private life. He emphasizes that God is never in a hurry but spends time preparing those He plans to use greatly, even if it involves long periods of suffering and trials. Cowman encourages believers to trust in God's timing, learn from the lessons in the school of sorrow, and be patient for the hour of deliverance, as God is educating them for higher service and blessings.
Though It Tarry, Wait for It; for It Will Surely Come, and Will Not Tarry
By A.B. Simpson0PatienceTrusting God's TimingPSA 27:14ECC 3:1ISA 40:31LAM 3:25HAB 2:3ROM 8:28JAS 1:4A.B. Simpson emphasizes the importance of patience in God's timing, illustrating that while some things happen quickly, others take much longer, yet all are part of God's perfect plan. He compares the quick bloom of an annual plant to the slow growth of the American aloe, reminding us that rushing can lead to immature results. Simpson encourages believers to trust in God's promises, knowing that true faith involves waiting for His purposes to unfold in their fullness. This waiting brings peace and assurance, as we commit our ways to Him and remain obedient to His guidance. Ultimately, he reassures that every wrong will be made right and every cloud will clear if we choose to wait on the Lord.
A Case of Uncommon Devotion
By Victor Maxwell0PSA 89:34ISA 55:8HAB 2:3LUK 1:5LUK 1:68ROM 4:20EPH 5:18Victor Maxwell preaches on the uncommon devotion of Zacharias and Elisabeth during a dark period in Israel's history, highlighting their righteousness, faithfulness, and devotion to God despite their struggles with childlessness and societal stigma. Zacharias, a faithful priest, encounters an angel while performing his duties in the temple, facing doubts and ultimately being struck dumb due to unbelief. Through Zacharias and Elisabeth's story, we learn that our impossibilities are platforms for God's work, His delays are not denials, and His surprises are for His glory and our good.
Habakkuk 2:1
By Chuck Smith0Trust in God's TimingFaithISA 55:8HAB 2:1HAB 2:3Chuck Smith addresses the perplexing problems faced by believers when evil seems to triumph and justice appears absent. He emphasizes that God's timing and ways are often beyond our understanding, urging us to wait patiently for His answers. In the 'place of victory,' believers are encouraged to listen for God's voice and trust in His appointed time, even when circumstances seem dire. The sermon concludes with the reminder that true victory comes through faith, believing in what we cannot see or understand.
How to Wait
By Charles E. Cowman0PSA 27:14ISA 40:31LAM 3:25DAN 12:12HAB 2:3Charles E. Cowman preaches on the importance of waiting on the Lord, emphasizing that waiting is a posture that requires patience and faith. He highlights the moments of perplexity when believers are unsure of what steps to take, encouraging them to wait in prayer, faith, and quiet patience, trusting in God's perfect timing and provision. Cowman reminds the congregation to surrender their will to God, expressing unwavering confidence that He will bring forth His divine plan in due time.
Delayed Blessings
By Charles E. Cowman0PSA 27:14PSA 37:7ISA 30:18LAM 3:25HAB 2:3ROM 8:25HEB 10:36JAS 5:7Charles E. Cowman preaches about the importance of waiting for God's appointed time, emphasizing that delays are not denials and that God has a 'Delayed Blessings Department' where He keeps certain blessings until the right moment. He encourages believers to trust in God's timing, reminding them that the Lord watches over them in difficult times and will come to their aid gloriously. Cowman urges the congregation not to doubt God's love but to praise Him in advance for the deliverance that is on its way, assuring them that if God has helped them before, He will not fail them now.
Edition 13 - Fires Are Being Kindled
By William Seymour0HAB 2:3MRK 16:17ACT 2:41CO 14:22EPH 3:20Ireland, England, China, West Africa, Jerusalem, Sweden, India, Scotland, Australia, and the United States have all experienced the outpouring of the Holy Spirit, with many individuals and communities receiving the baptism of the Holy Ghost and speaking in tongues. The Pentecostal movement is spreading worldwide, with missionaries being sent to various countries to share the message of salvation, healing, and the power of the Holy Spirit. Testimonies of miraculous healings, conversions, and manifestations of the Spirit are being reported, demonstrating the reality of God's presence and His work in the lives of believers.
February 20. 1678. the Sacred Fire. a Vision.
By Jane Lead0PSA 27:14PRO 25:2ISA 40:31HAB 2:31CO 2:10Jane Lead reflects on a vision she had of a pure azure blue circle rising into a white transparent flame that grew stronger with sprinkles upon it. Despite not fully understanding the significance of the vision at that moment, she contemplates on the spiritual message it holds and the eternal mysteries it unveils, emphasizing the importance of seeking deeper revelations from the Spirit. Through her experience, she encourages her listeners to be open to divine encounters and to patiently wait for God's timing in revealing the hidden truths and purposes He has for each individual.
Coming Persecution and the Baptism of the Holy Spirit
By Brian Long0HAB 2:3HAB 3:17ACT 1:8EPH 5:181PE 4:7Brian Long preaches a powerful sermon on the importance of embracing God's call to martyrdom and suffering for His glory, emphasizing the need to surrender all to Jesus and pursue Him wholeheartedly. He challenges the congregation to turn to prayer, run with purpose in sharing the gospel, and seek to be filled with the Holy Spirit for power and boldness in witnessing. The sermon progresses from wrestling with the vision to receiving it and ultimately running with it in prayer and praise, trusting in God's mercy and strength.
Dissatisfaction -the Forerunner of Revival
By James Burns02CH 7:14PSA 30:5JOL 2:25HAB 2:3ACT 1:14ROM 8:26EPH 5:14JAS 5:16James Burns preaches about the cycle of spiritual revival within the Church, emphasizing how periods of darkness and dissatisfaction often precede a deep longing for God and a revival of spiritual life. Despite times of defection, there are always faithful individuals who continue to pray earnestly for a renewal of spiritual power within the Church. As the urgency for revival grows, groups of believers come together in prayer, crying out to God for a fresh outpouring of His divine power. This collective spirit of intercession and expectation signals the imminent dawn of better days and a revival within the Church.
When We Are Ready
By Charles E. Cowman0PSA 27:14PSA 37:7ISA 30:18LAM 3:25HAB 2:3ROM 8:25GAL 6:9HEB 6:15JAS 5:7Charles E. Cowman preaches on the importance of waiting for God's timing, emphasizing that while we wait on God, He is also waiting for us to be ready. There is a misconception that fulfilling conditions will immediately lead to answered prayers, but God's timing and purposes work in conjunction with our obedience. Just like a seed planted in the ground, our petitions require unseen forces to bring about the true fruition of God's answers.
Season of Waiting
By Charles E. Cowman0PSA 27:14ISA 40:31LAM 3:25MIC 7:7HAB 2:3ACT 7:30GAL 6:9HEB 6:15JAS 5:7Charles E. Cowman preaches about the importance of waiting on the Lord, drawing parallels from the story of the ancient knight who paused to have his horse re-shod before fleeing from his enemies, ultimately hastening his escape. He emphasizes that God often calls us to wait and fully recover ourselves before moving forward in our journey and work, highlighting that there is no time lost in these waiting hours. The sermon encourages patient, hopeful, and expectant waiting for God's guidance and timing, assuring that His purpose will be revealed in His perfect timing.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible 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.
Jamieson-Fausset-Brown Bible Commentary
for--assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future. the vision is yet for an appointed time-- (Dan 10:14; Dan 11:27, Dan 11:35). Though the time appointed by God for the fulfilment be yet future, it should be enough for your faith that God hath spoken it (Lam 3:26). at the end it shall speak--MAURER translates, "it pants for the end." But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Pro 12:17. Literally, "breathe out words," "break forth as a blast." though it tarry, wait for it-- (Gen 49:18).
John Gill Bible Commentary
For the vision is yet for an appointed time,.... Not the present vision only, but vision or prophecy in general: it was a doubt that arose in the minds of the prophet and other good men, upon the notice given that the Chaldeans would be raised up to the destruction of the Jews; that then the law of God would cease, his worship would not continue; vision and prophecy would be no more; it would be all over with the doctrine of the law and the prophets: now in answer to this, and to remove this doubt, they are assured that vision or prophecy should "yet", or still, continue, and even "to the appointed time"; the time fixed for the continuance of it, notwithstanding the people of the Jews should be carried captive into another land: and accordingly so it was; there were prophets, as Daniel and Ezekiel, in the time of the captivity; and, after it, Haggai, Zechariah, and Malachi; yea, the law and the prophets were until John; for vision and prophecy were to be sealed up by the Messiah, and not before; see Luk 16:16 it was true indeed with respect to the present vision or prophecy concerning the Messiah, that that was not to be fulfilled presently; there was some considerable time first to elapse; there was a time appointed for the accomplishment of it, and it would remain till that time, and then be most surely fulfilled; which would be before the sceptre departed from Judah, while the second temple was yet standing, and when Daniel's seventy weeks, or four hundred and ninety years, were come; which were the limited, determined, and appointed time for the Messiah's coming, the time appointed of the Father, the fulness of time; so there was an appointed time for his coming to take vengeance on the Jewish nation, for their rejection of him, to which the apostle applies these words, Heb 10:37 and also for his spiritual coming, to visit his people in a gracious way; there is a set time to favour Zion and her children; as well as there is a day fixed for his second coming, or coming to judgment. But at the end it shall speak, and not lie; or rather, "he shall speak" (y); and so in the following clauses it should be rendered, not "it", but "he"; and so the apostle has taught us to interpret it of a person, and not a thing, Heb 10:37 that is, "at the end" of the time appointed, or at the end of the Jewish state, both civil and ecclesiastic, the Messiah should appear, as he did, which is called the end of the world, Co1 10:11 when a new world began, the world to come, the Gospel dispensation, of which Christ is said to be the Father, in the Greek version of Isa 9:6 see Heb 2:5 and being come, he shall "speak"; or, as it may be rendered, "at the end thereof" shall be "the speaker", or "preacher" (z); that shall publish and proclaim the glad tidings of the Gospel; and this agrees with Christ, the Logos, or Word of God, the great Prophet that should be raised up in the church, the teacher sent of God, the Wonderful Counsellor, and faithful witness; who spoke out the whole mind and will of God; published the everlasting Gospel; delivered out the doctrines of grace and truth; and spoke such words of grace as never man did, and with such power and authority as the Scribes and Pharisees did not. Some render the words, "and he shall break forth as the morning" (a); so the word is used in Sol 2:17 and so the Septuagint version, "he shall arise at the end"; like the rising sun: this agrees with Christ, the day spring from on high, and whose coming is said to be as the morning, Luk 1:78 and when he should thus appear, and exercise his prophetic office, he should "not lie"; this is the character of God himself, as opposed to a mere man, who is subject to lying and deceit; and suits well with Christ, who is truly God, and not a mere man; and answers to his character in prophecy and fact, that there was no guile in his mouth and lips, Isa 53:4 and fitly describes him as a preacher, who is truth itself; taught the way of God in truth; spoke the word of truth, the Gospel of our salvation; and no lie is of the truth; and who is infallible in all his doctrines, and does not and cannot deceive any; all his words are to be depended upon as faithful and true. Though it tarry, wait for it; or "though he tarry, wait for him"; not that he really would or did tarry; but he might seem to do so, not coming so soon as the Old Testament saints expected, and as they wished for and desired; it was a long time from the first promise of him; and sometimes the saints were ready to give it up, and their hearts to sink and faint, because it was seemingly deferred. This shows that this prophecy does not respect the Babylonish captivity; for that had no seeming delay, but, as soon as ever the seventy years were up, there was a deliverance from it; but the Messiah's coming was long expected, and seemed to be deferred, and the patience of the saints was almost wore out; but they are here encouraged, when this was the case, still to wait for him, as good old Simeon and others did, about the time of his coming; and so his spiritual and second coming should be waited patiently for, though they may seem to be delayed. Because it will surely come, it will not tarry; or "for he that is to come", or "is coming, will come (b), and not tarry"; beyond the appointed time. This is a periphrasis of the Messiah; for, being so often spoken of as to come, it became a description of him, "he that is to come"; see Mat 11:3 and as it was foretold he would come, so assuredly he would come, and not stay a moment longer than the time appointed of the Father; in which fulness of time God sent him, and he came, Gal 4:3. The person here prophesied of is not Jeremiah, as Jarchi, but the Messiah; and this is acknowledged by some Jewish writers, ancient and modern; and removes the doubt and objection that might arise from the Chaldeans coming upon the Jews, and carrying them captive, as if the promise of the Messiah would fail, whereas it would not. In the Talmud (c), they say, "God does not renew his world till after seven thousand years; another says five thousand. R. Nathan says, this Scripture penetrates and descends into the abyss; i.e. fixes no particular time; "the vision is for an appointed time", &c.; not as our Rabbins, who inquire the meaning of a time, and times, and half a time; what then is meant, "but at the end it shall speak", and "not lie?" Let them burst that compute the times, who used to say when the time comes, and he cometh not, he will never come; but wait for him, as it is said, "if he tarry, wait for him": perhaps you will say, we wait, but he does not wait; this may be an instruction to you what he says, "therefore the Lord waiteth to be gracious", &c.'' Maimonides says (d), their twelfth fundamental article of faith is, the days of the Messiah; that is, to believe, and be firmly persuaded, that he will come, nor will he tarry; "if he tarry, wait for him": though, he observes, this Scripture does not fix the certain time; nor is it to be so expounded, so as to gather from thence the exact time of his coming. This they do not choose to own, though it does, because the time is long ago elapsed. Abarbinel (e) owns that this vision is different from that in the preceding verse Hab 2:2, which concerns the second temple, but this another redemption; and would have it that the words may be explained thus, he that shall come will come at the time appointed, which is mentioned; and, after his coming, the King Messiah shall not tarry from coming to redeem you; which, though a wrong sense, shows his conviction of the prophecy belonging to the Messiah. So Abendana (f) says, our Rabbins understand this, "at the end it shall speak", of the end of our redemption from this captivity in which we now are; and in this way it appears right to explain it, for the prophet was complaining of the prosperity of Nebuchadnezzar; and the Lord answers him, that he should write the vision of the destruction of Babylon, which should be at the end of seventy years; and said, do not wonder that I prolong to Babylon seventy years, for "yet the vision is for an appointed time": as if he should say, yet there is a vision for times afar off, "and at the end it shall speak": in all which there are plain traces of the sense the ancient synagogue put on this text, though now perverted, to favour their hypothesis of the Messiah being yet to come and save them. (y) "idque ille loquetur", Castalio. (z) "Praeco erit in fine", Cocceius; "et praeco aderit in fine", Van Till. (a) , Sept. (b) "quia veniens veniet", V. L.; "veniendo veniet", Pagninus, Montanus, Cocceius, Van Till, Burkius. (c) T. Bab. Sanhedrin, fol. 97. 2. (d) In Pocock. Porta Mosis, p. 176. (e) Mashmia Jeshua, fol. 64. 1. (f) Not. in Miclol Yophi in loc. Vid. Caphtor Uperah, fol. 6. 4. & 45. 1. 2.
Tyndale Open Study Notes
2:3 will surely take place: In a set future time known only to the Lord, he will intervene in earth’s history and bring it to a proper culmination, vindicating the righteous and judging the wicked. God’s people must wait patiently, knowing that the divine plan is on schedule (see Heb 10:35-38).