Habakkuk 2:3Meaning & Commentary from the Church Fathers

Should fear and timidity be evident in the believer, He will not advocate for such a one, recognizing their inclination towards the vices of the spirit; for them, there will be no forgiveness, but instead, they will be regarded as unbelievers. Yet, the one who testifies to the truth of these words will obtain a participation in life, which will be both a reward and a splendid demonstration of grace. Historically, this refers to Cyrus, son of Cambyses, to whom it was said, "If he tarry, bear with him," for he indeed conquered Babylon and laid waste to other cities. Spiritually speaking, these words can rightly be associated with Christ, the Savior of all; for He is "the One who is, and who was, and who is to come" (Rev. 1:8), and everything foretold by the prophets concerning Him will come to pass. His arrival will shatter the power of the evil one, and the unholy legion of demons will be stripped of authority over us—this has been clearly prophesied in Holy Scripture, with the unfolding of these events serving as testimony. However, there is a warning regarding the delay; for in these latter days of this present age, the Only Begotten has shone forth, and those who have distanced themselves and recklessly rejected faith in Him have angered God, forfeiting their share in heavenly blessings and being cast out from the communion of the saints, in accordance with the prophet's declaration, "for he shall be like a shrub in the desert, and shall not see when good comes" (Jer. 17:6). Yet, the one who triumphs over lethargy and despair, embracing love and faith within heart and mind, will receive a marvelous reward—a life without end, forgiveness of sins, and sanctification by the Spirit. Indeed, we are justified "not by the works of the law," as it is written (Gal. 2:16), but through faith in Christ, for "the law provokes to wrath" (Rom. 4:15), while grace, which cleanses from sin, redirects that wrath.

This observation can be better understood through the promise laid out to the holy figure in Isaiah, encapsulated in the words, 'Thou shalt yet speak as I say, Behold I am here' (Isaiah 65:24). The Lord then instructed the prophet to document this vision and to articulate it clearly on boards, or to write it in the most lucid manner possible. These boards refer to what the apostle mentions in his letter to the Corinthians: 'You are our epistle written in our hearts; it is recognised and read by all men. You are clearly witnessed because you are the message of Christ, perfect, or, witnessed by us, and written, not with ink, but by the Spirit of the living God, not on boards of stone, but on fleshly tables of the heart' (2 Cor. 3:2-3). Solomon conveys a similar message in Proverbs: 'Describe it on the breadth of your heart' (Proverbs 3:3). However, this writing must be articulated more clearly so that the reader can grasp it swiftly, ensuring that nothing hinders their eagerness to read. The instruction to write clearly is underscored due to the yet distant fulfillment of the vision, which belongs to a predetermined time. When the culmination of events arrives, the Lord will come, and the genuine prophecy will be validated through its realization.

Should you, dear reader, in your impatience or fervent yearning, perceive a delay in the promised fulfillment, do not lose hope but wait patiently: for I am with you. I, the one who promises and declares: 'But if anyone does not believe in this My promise, and at My words: 'What is coming will come and will not delay,' begins to doubt and internally hesitates, believing that a postponed promise will not be fulfilled, is displeasing to My soul, much like: 'Your new moons and your Sabbaths My soul hates' (Isaiah 1:14). What God refers to as His soul should be understood as His thoughts, meaning: he is displeasing to My mind. Thus, just as he displeases Me who doubts what I promise in spite of my assurances, so the righteous individual who places his trust in My promises will live by his faith. This interpretation reflects the essence of this passage.

It should be noted, however, that the Seventy translated it as 'Write it in your heart'—akin to how children practicing their writing learn to form letters on a beech board, developing their skill through deliberate practice. Similarly, you, who advocate for a doubtful people, must inscribe upon the tablets of your heart and upon your steadfast spirit what I convey. The vision consists of promises and should be articulated without obscurity or ambivalence; a firm hope requires a solid foundation in this promise. Yet, O prophet! I command you not out of ignorance, for you would not be a prophet if you did not know, but so you may write with utmost clarity, enabling the reader to engage without obstruction or difficulty, so that he may read fluently—a thought echoed in the Seventy’s words: ὁπως γινω'σων, meaning 'that he who reads should run swiftly.' This sentiment parallels the encouragement found in the Epistle to Timothy, where it urges striving for righteousness, 'godliness, faith, love, patience, meekness' (1 Tim. 6:11), and in the Epistle to the Romans, 'Zealous in hospitality' (Rom. 12:13), as well as in Corinthians, 'Strive for love' (1 Cor. 14:1). The vision I instructed you to 'Write down and declare it clearly on a beech board, that he who reads may read it quickly,' is still within the appointed time, of which the Savior declared: 'In a time convenient, or accepted, I have heard thee, and in the day of salvation I have helped thee' (Is. 49:8). This will unfold at the end of the ages, during the last hour of the day, which John also refers to: 'Children! the hour of the last' (1 Jn. 2:18). And it will not be in vain: for it will lead to salvation for many, and, along with the remnant of Israel, gather numerous tribes.

Therefore, if the fulfillment of this vision appears somewhat remote and not aligned with your expectations, O reader—tasked with receiving this revelation inscribed on beech boards and tablets by the prophet—wait earnestly: for that which is coming will indeed come and will not be delayed. Should your faith falter, thinking My promises will not materialize, a grave consequence will befall you, as you would be displeasing to My soul. Yet the righteous who believes My words and does not doubt the realizing of My promises will attain eternal life. Do not hastily accuse Me of deceit when I bring death or life; for he who lives by his faith is the architect of his own life, while you, by rejecting your belief, are a source of disappointment to My soul.

It is clear that this text contains a prophecy regarding the coming of Christ. Thus, the inquiry is resolved in this way: until His arrival, unrighteousness will prevail in the world, and judgment will seem incomplete. The genuine Nebuchadnezzar will ensnare individuals as if they are small fish, leading the unwise like creatures without a guide. Therefore, let no one assume that my mention of 'the vision is yet far off, and if it be far off, wait for it' implies that I mistakenly used 'visus,' a masculine term that is seldom used in Latin, instead of 'visio,' a feminine one. This is because the Hebrew word hazon (הoין), translated by Aquila as ὁραμα τισμὸν, is masculine and pertains to 'seen' (visus), thus retaining the masculine declension concerning the same 'vision' or 'seen.' The Seventy, when translating 'write down the vision' (visionem), later state, 'if he be not there wait for him': 'for he that cometh shall come, and shall not delay; but if he depart, he shall be displeasing to my soul.' Initially, they translated 'vision' with a feminine word, despite its masculine gender in Hebrew, and subsequently adopted masculine declension for 'wait for it,' and 'it shall be displeasing to my soul.' However, they ought to have maintained a feminine form consistently where it pertains to 'vision,' rendering it: 'wait for it, for she that cometh shall come; and if she be distracted, she shall be displeasing to my soul.' I mention this to clarify the understanding I possess regarding this matter. I recognize, however, that according to their translation, it can be interpreted to mean: 'Write down the vision encompassing the promise of Christ, and inscribe these prophetic words on a beech board, or tablets, or 'pages,' as Simmachus conveyed, indicating that at a specific time, at the culmination of the world, my Son shall arrive to save the lost sheep of Israel, and will also gather other sheep, unifying them into one flock, thus merging the two branches that Ezekiel has joined together, symbolizing the 'power of God,' connecting through the prophetic hand in mutual adherence. But, O prophet, or O people, on behalf of whom my prophet may appear to waver, if Christ seems somewhat far off and delays, wait for Him, for He who is coming shall certainly come and will not tarry, which we have outlined previously. We can clearly note that the Apostle, in his letter to the Romans, referenced the LXX translation: 'The just shall live by my faith' (Rom. 1:17), rather than the Hebrew text. This is evident as he wrote to the Romans, who were unfamiliar with Hebrew, and thus there was no reason to be concerned with the wording when the essence of the message was preserved without compromising his intention. It is noteworthy that in cases where there are differences in meaning, with variations in how they are expressed in the LXX and the Hebrew, he relied solely upon the testimony he received from Gamaliel, the esteemed teacher of the law.