(37) The connection is this: "Ye have need of endurance" for "the end is not yet" (Matthew 24:6); ye shall "receive the promise," for the Lord shall surely come, and that soon.
A little while.--Rather, a very little while. The expression is remarkable and unusual; it is evidently taken from Isaiah 26:20--"Come my people . . . hide thyself for a little moment until the indignation be overpast." The subject of this passage, from which the one expressive phrase is taken, is the coming of Jehovah "to punish the inhabitants of the And he that shall come will come.--Rather, He that cometh will come and will not tarry. In this and the next verse the writer of the Epistle takes up a passage, Habakkuk 2:3-4, which occupies a very important place in the writings of St. Paul (Romans 1:17; Galatians 3:11), and, as we have already seen (Note on Hebrews 6:1), in the later Jewish teaching. St. Paul's citations are limited to a few words of Hebrews 10:4, "But the just shall live by faith;" here are quoted the whole of the fourth verse and part of the third. Perhaps it is too much to say that they are quoted, they are rather applied, for, as will be seen, the order of the clauses (see next verse) is changed, and some alterations are made in the language. It is important in this Epistle to discriminate between the instances of direct quotation from the Scripture, where the word of God is appealed to as furnishing proof, and those in which passages of the Old Testament are explained and applied (see the Note on Hebrews 10:5). The words before us nearly agree with the LXX., "If he delay, wait for him, because coming he will come, and will not tarry." The subject of the sentence there is not clear; probably the translator believed that the Lord spoke thus of His own coming, or the coming of the future Deliverer. In the Hebrew all relates to the vision, "it will surely come, it will not tarry." The only difference between the LXX. and the words as they stand here consists in the substitution of "He that cometh" for "coming." Now the reference to the Deliverer and Judge is made plain. No designation of the Messiah, perhaps, was more familiar than "He that cometh" (Matthew 11:3, et al.); but in is here employed with a new reference--to the second advent in place of the first. The departure from the sense of the Hebrew is not as great as may at first appear. When the prophet says "The vision . . . shall surely come," it is of that which the vision revealed that he speaks, i.e., of the fall of the Chaldeans; but the salvation of Israel from present danger is throughout the prophets the symbol of the great deliverance (comp. Hebrews 12:26 and Haggai 2:6). With this verse comp. Hebrews 10:25; also Philippians 4:5; James 5:8; 1 Peter 4:7; Revelation 1:3; Revelation 22:20, et al.; and, in regard to the application of the prophecy, Hebrews 10:27-28; Hebrews 10:30.
Verses 37, 38. - For yet a little (rather, very little) while, and he that cometh will come, and will not tarry. But the just shall live by faith: and if he draw back, my soul hath no pleasure in him. In these verses, after the manner of the Epistle, what is being urged is supported by an Old Testament quotation (Habakkuk 2:3, 4), its drift being
(1) the certainty, notwithstanding delay, of the fulfillment of the Divine promise;
(2) the necessity meanwhile of continuance in faith and perseverance. The quotation serves also as a step of transition (this, too, after the Epistle's manner) to the disquisition on faith, which forms the subject of the following chapter. For the prophet speaks of faith as what the righteous one is to live by until the Lord come. It was faith - a fuller faith - that the Hebrew Christians wanted to preserve them from the faltering of which they showed some signs; and the requirement of faith was no new thing - it had been the essential principle of all true religious life from the beginning, and thus is led up to the review which follows of the Old Testament history, showing that this had always been so. The quotation, as usual, is from the LXX., which, in this case as in some others, differs from the Hebrew. But here, as in ver. 29, supra, the LXX. is not exactly followed. The writer cites freely, so as to apply the essential meaning of the passage to his purpose. The Prophet Habakkuk (writing probably during the long evil days of Manasseh) had in his immediate view the trials of faith peculiar to his own time - violence and iniquity in Israel, and imminence of judgment at the hands of Chaldean conquerors, under which he had cried, "O Lord, how long?" But he stands upon his watch and sits upon his tower, to look out what the LORD will say to him in answer to his difficulties. And the LORD answered him, and said, "Write the vision, and make it plain upon the tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie [rather, 'but it hasteth to the end, and doth not lie']: though it tarry, wait for it; because it will surely come, and not tarry [or, 'be behindhand']. Behold, his soul that is lifted up is not upright in him [or, 'behold, his soul is lifted up, it is not upright in him']; but the just shall live by his faith." The drift of this Divine answer, which inspired the song of joyful confidence with which the Book of Habakkuk so beautifully concludes, is, as aforesaid, that, in spite of all appearances, the prophetic vision will ere long be realized; God's promises to the righteous will certainly be fulfilled; and that faith meanwhile must be their sustaining principle. The variations of the LXX. from the Hebrew are:
(1)Ἐρχόμενοςἥξει, instead of "It (i.e. the vision) shall come;"
(2)Ἐὰν ὑποστείληται οὐκ εὐδοκεῖ ἡψυχή μου ἐν αὐτῷ, instead of "Behold, his soul," etc.;
(3)Ὁ δὲ δικαιός μου ἐκ πίστεωςζήσεται
(A), or δὲ Ὁ δίκαιος ἐκ πίστεως μουζήσεται
(B), instead of "The just shall live by his faith." The variations in the Epistle from the LXX. are:
(1)Ἔτι μικρὸνὅσον ὅσον (etc. Isaiah 26:20), interpolated at the beginning of the quotation;
(2)Ὁἐρχόμενος for ἐρχόμενος, so as to denote more distinctly the Messiah who was to come (cf. Matthew 10:3; John 6:14); here, of course, with a view to his second advent;
(3) the reversal of the order of the two concluding clauses, ἐὰν ὑποστείληται, and ὁ δὲ δίκαιος:
(4) in the Textus Receptus the omission of μου after either δίκαιος or πίστεως (as the same text is cited by St. Paul, Romans 1:17 and Galatians 3:11). There is, however, good authority for reading it here after δίκαιος (equivalent to "my Righteous One"). None of these variations from the LXX. affect the meaning of the passage, being only such as to point more clearly the intended application. One of the variations of the LXX. from the Hebrew (ἐὰν ὑποστείληται, etc.) does alter the meaning of that particular clause, though not the general purport of the whole passage. The adoption here of the LXX. reading, and still more the fact that the following verse depends upon this reading, is among the strong evidences of the Epistle having been originally written, not in Hebrew, but in Greek.
10:32-39 Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.
For yet a little while, and he that shall come will come,.... That the person spoken of is the Lord Jesus Christ, is evident from the prophecy in Habakkuk 2:3 here referred to, and from the character of him that is to come, Matthew 11:3 and from parallel places, James 5:7 and this is to be understood, not of his coming in the flesh, for he was come in the flesh already; though Habakkuk indeed refers to his first coming, yet not to that only, but including his second coming also; but of his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, for their rejection of him: the kingdom of Christ was at hand, when he began to preach; upon his ascension to heaven, it began to appear more visible; but still the temple was standing, and that worship continued, which stood in the way of the glory of his kingdom; during which time the saints suffered much: but in a little while from the writing of this epistle, he, who was to come, did come, even within about ten years after this, and showed his power and his glory, in delivering his people, and destroying his enemies; see Matthew 16:28. It may be applied to his coming to help his people in time of need; the afflictions of the saints are many; they are all for an appointed time, and but for a while; and Christ has promised to come, and visit them; and which he does often, and speedily, and seasonably: it may also be accommodated to Christ coming to take his people to himself by death; Christ may be said to come in this sense, and he will certainly come; and this will be in a little while; man is but of few days; death is certain, and should be patiently expected: and it may likewise be suitably improved, with respect to Christ's coming to judgment; that he will come is certain, from prophecies, particularly from the prophecy of Enoch, from his own words, from the testimony of angels, from the institution of the Lord's supper, till he comes, and from the general expectation of the saints; and this coming of his is desirable, because it will be the marriage of the Lamb, and the redemption of the saints, and because of the grace and glory that will be brought unto them, and because they shall then be for ever with him; and this will be quickly, in a little time, in comparison of the time that went before his first coming, and of the eternity that will follow after this; and though it may seem long, yet with God it is but a little while, with whom a thousand years are as one day; and however, since it is certain that he will come,
and will not tarry, beyond the appointed time, patience should be exercised.
A little while.--Rather, a very little while. The expression is remarkable and unusual; it is evidently taken from Isaiah 26:20--"Come my people . . . hide thyself for a little moment until the indignation be overpast." The subject of this passage, from which the one expressive phrase is taken, is the coming of Jehovah "to punish the inhabitants of the And he that shall come will come.--Rather, He that cometh will come and will not tarry. In this and the next verse the writer of the Epistle takes up a passage, Habakkuk 2:3-4, which occupies a very important place in the writings of St. Paul (Romans 1:17; Galatians 3:11), and, as we have already seen (Note on Hebrews 6:1), in the later Jewish teaching. St. Paul's citations are limited to a few words of Hebrews 10:4, "But the just shall live by faith;" here are quoted the whole of the fourth verse and part of the third. Perhaps it is too much to say that they are quoted, they are rather applied, for, as will be seen, the order of the clauses (see next verse) is changed, and some alterations are made in the language. It is important in this Epistle to discriminate between the instances of direct quotation from the Scripture, where the word of God is appealed to as furnishing proof, and those in which passages of the Old Testament are explained and applied (see the Note on Hebrews 10:5). The words before us nearly agree with the LXX., "If he delay, wait for him, because coming he will come, and will not tarry." The subject of the sentence there is not clear; probably the translator believed that the Lord spoke thus of His own coming, or the coming of the future Deliverer. In the Hebrew all relates to the vision, "it will surely come, it will not tarry." The only difference between the LXX. and the words as they stand here consists in the substitution of "He that cometh" for "coming." Now the reference to the Deliverer and Judge is made plain. No designation of the Messiah, perhaps, was more familiar than "He that cometh" (Matthew 11:3, et al.); but in is here employed with a new reference--to the second advent in place of the first. The departure from the sense of the Hebrew is not as great as may at first appear. When the prophet says "The vision . . . shall surely come," it is of that which the vision revealed that he speaks, i.e., of the fall of the Chaldeans; but the salvation of Israel from present danger is throughout the prophets the symbol of the great deliverance (comp. Hebrews 12:26 and Haggai 2:6). With this verse comp. Hebrews 10:25; also Philippians 4:5; James 5:8; 1 Peter 4:7; Revelation 1:3; Revelation 22:20, et al.; and, in regard to the application of the prophecy, Hebrews 10:27-28; Hebrews 10:30.
(1) the certainty, notwithstanding delay, of the fulfillment of the Divine promise;
(2) the necessity meanwhile of continuance in faith and perseverance. The quotation serves also as a step of transition (this, too, after the Epistle's manner) to the disquisition on faith, which forms the subject of the following chapter. For the prophet speaks of faith as what the righteous one is to live by until the Lord come. It was faith - a fuller faith - that the Hebrew Christians wanted to preserve them from the faltering of which they showed some signs; and the requirement of faith was no new thing - it had been the essential principle of all true religious life from the beginning, and thus is led up to the review which follows of the Old Testament history, showing that this had always been so. The quotation, as usual, is from the LXX., which, in this case as in some others, differs from the Hebrew. But here, as in ver. 29, supra, the LXX. is not exactly followed. The writer cites freely, so as to apply the essential meaning of the passage to his purpose. The Prophet Habakkuk (writing probably during the long evil days of Manasseh) had in his immediate view the trials of faith peculiar to his own time - violence and iniquity in Israel, and imminence of judgment at the hands of Chaldean conquerors, under which he had cried, "O Lord, how long?" But he stands upon his watch and sits upon his tower, to look out what the LORD will say to him in answer to his difficulties. And the LORD answered him, and said, "Write the vision, and make it plain upon the tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie [rather, 'but it hasteth to the end, and doth not lie']: though it tarry, wait for it; because it will surely come, and not tarry [or, 'be behindhand']. Behold, his soul that is lifted up is not upright in him [or, 'behold, his soul is lifted up, it is not upright in him']; but the just shall live by his faith." The drift of this Divine answer, which inspired the song of joyful confidence with which the Book of Habakkuk so beautifully concludes, is, as aforesaid, that, in spite of all appearances, the prophetic vision will ere long be realized; God's promises to the righteous will certainly be fulfilled; and that faith meanwhile must be their sustaining principle. The variations of the LXX. from the Hebrew are:
(1) Ἐρχόμενος ἥξει, instead of "It (i.e. the vision) shall come;"
(2) Ἐὰν ὑποστείληται οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ, instead of "Behold, his soul," etc.;
(3) Ὁ δὲ δικαιός μου ἐκ πίστεως ζήσεται
(A), or δὲ Ὁ δίκαιος ἐκ πίστεως μου ζήσεται
(B), instead of "The just shall live by his faith." The variations in the Epistle from the LXX. are:
(1) Ἔτι μικρὸν ὅσον ὅσον (etc. Isaiah 26:20), interpolated at the beginning of the quotation;
(2) Ὁ ἐρχόμενος for ἐρχόμενος, so as to denote more distinctly the Messiah who was to come (cf. Matthew 10:3; John 6:14); here, of course, with a view to his second advent;
(3) the reversal of the order of the two concluding clauses, ἐὰν ὑποστείληται, and ὁ δὲ δίκαιος:
(4) in the Textus Receptus the omission of μου after either δίκαιος or πίστεως (as the same text is cited by St. Paul, Romans 1:17 and Galatians 3:11). There is, however, good authority for reading it here after δίκαιος (equivalent to "my Righteous One"). None of these variations from the LXX. affect the meaning of the passage, being only such as to point more clearly the intended application. One of the variations of the LXX. from the Hebrew (ἐὰν ὑποστείληται, etc.) does alter the meaning of that particular clause, though not the general purport of the whole passage. The adoption here of the LXX. reading, and still more the fact that the following verse depends upon this reading, is among the strong evidences of the Epistle having been originally written, not in Hebrew, but in Greek.
and will not tarry, beyond the appointed time, patience should be exercised.