The Scofield Bible Commentary, by Cyrus Ingerson Scofield, , at sacred-texts.com
run that readeth it
Not, as usually quoted, "that he that runneth may read," but, "that he may run that readeth"; that is, as a messenger of the "vision."
Compare (Zac 2:4); (Zac 2:5).
To the watching prophet comes the response of the "vision" (Hab 2:2-20). Three elements are to be distinguished:
(1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (Hab 2:5-13); (Hab 2:15-19).
(2) The future purpose of God that, practised by dispersed Israel (Hab 2:5-13); (Hab 2:15-19).
(3) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (Hab 2:14). That this revelation awaits the return of the Lord in glory is shown
(a) by the parallel passage in (Isa 11:9-12) and
(b) by the quotation of verse 3 (Hab 2:3) in (Heb 10:37); (Heb 10:38) where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc, shall fill the earth. But
(4) meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in (Rom 1:17) to the Gentiles in (Gal 3:11-14) and to Hebrews (especially) in (Heb 10:38). This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations"; (Hab 1:5); (Gal 3:11-14) but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief,
(See Scofield) - (Rom 11:1),
with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded (Co2 3:12-15) but in covenanted mercy the individual Jew may resort to the simple faith of Abraham; (Gen 15:6); (Rom 4:1-5) and be saved. But this does not set aside the Palestinian
(See Scofield) - (Deu 30:3)
(See Scofield) - (Sa2 7:16).
Covenants, for "the earth shall be filled," etc. (Hab 2:14),and Jehovah will again be in His temple (Hab 2:20).
Compare (Hab 2:14); (Hab 2:20); (Rom 11:25-27).
Sheol is, in the Old Testament, the place to which the dead go.
(1) Often, therefore, it is spoken of as the equivalent of the grave, merely, where all human activities cease; the terminus toward which all human life moves (for example (Gen 42:38) grave (Job 14:13) grave (Psa 88:3) grave
(2) To the man "under the sun," the natural man, who of necessity judges from appearances, sheol seems no more than the grave -- the end and total cessation, not only of the activities of life, but of life itself. (Ecc 9:5); (Ecc 9:10).
(3) But Scripture reveals sheol as a place of sorrow (Sa2 22:6); (Psa 18:5); (Psa 18:116); (Psa 18:3); in which the wicked are turned (Psa 9:17) and where they are fully conscious; (Isa 14:9-17); (Eze 32:21) see, especially, (Jon 2:2) what the belly of the great fish was to Jonah that sheol is to those who are therein). The sheol of the Old Testament and hades of the New Testament
(See Scofield) - (Luk 16:23)
is it not
Or, it is not of the LORD, etc, that is, though permitted in His providence, not His plan.
Compare (Mic 4:2-4).
For the earth shall be filled
Compare (Isa 11:9) which fixes the time when "the earth," etc. It is when David's righteous Branch has set up the kingdom.
(See "Kingdom (Old Testament),"; (Sa2 7:9); (Zac 12:8) also,
"Kingdom (New Testament),"; (Luk 1:31-33); (Co1 15:28).
Habakkuk's phrase marks an advance on that of Isaiah. In the latter it is "the knowledge of the Lord." That, in a certain sense, is being diffused now; but in Habakkuk it is "the knowledge of the glory of the Lord," and that cannot be till He is manifested in glory; (Mat 24:30); (Mat 25:31); (Luk 9:26); (Th2 1:7); (Th2 2:8); (Jde 1:14). The transfiguration was a foreview of this. (Luk 9:26-29).
(See Scofield) - (Psa 2:12).