Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
MINOR PROPHETS
19. Jehova Dominus fotitudo mea, et ponet pedes meos quasi cervarum, et super excelsa mea ambulare me faciet. Prefecto in Neginothai (vel, in pulsationibus meis, vel, musicis instrumentis.)
He confirms the same truth,---that he sought no strength but in God alone. But there is an implied contrast between God and those supports on which men usually lean. There is indeed no one, who is not of a cheerful mind, when he possesses all necessary things, when no danger, no fear is impending: we are then courageous when all things smile on us. But the Prophet, by calling God his strength, sets him in opposition to all other supports; for he wishes to encourage the faithful to persevere in their hope, however grievously God might afflict them. His meaning then is,---that even when evils impetuously rage against us, when we vacillate and are ready to fall every moment, God ought then to be our strength; for the aid which he has promised for our support is all-sufficient. We hence see that the Prophet entertained firm hope, and by his example animated the faithful, provided they had God propitious, however might all other things fail them.
He will make, he says, my feet like those of hinds. I am inclined to refer this to their return to their own country, though some give this explanation,---``God will give the swiftest feet to his servants, so that they may pass over all obstacles to destroy their enemies;'' but as they might think in their exile that their return was closed up against them, the Prophet introduces this most apt similitude, that God would give his people feet like those of hinds, so that they could climb the precipices of mountains, and dread no difficulties: He will then, he says, give me the feet of hinds, and make me to tread on my high places. Some think that this was said with regard to Judea, which is, as it is well known, mountainous; but I take the expression more simply in this way,---that God would make his faithful people to advance boldly and without fear along high places: for they who fear hide themselves and dare not to raise up the head, nor proceed openly along public roads; but the Prophet says, God will make me to tread on any high places
He at last adds, To the leader on my beatings. The first word some are wont to render conqueror. This inscription, To the leader, {,}למנצחlamenatsech, frequently occurs in the Psalms. To the conqueror, is the version of some; but it means, I have no doubt, the leader of the singers. Interpreters think that God is signified here by this title, for he presides over all the songs of the godly: and it may not inaptly be applied to him as the leader of the singers, as though the Prophet had said,---
will be a strength to me; though I am weak in myself, I shall yet be strong in him; and he will enable me to surmount all obstacles, and I shall proceed boldly, who am now like one half-dead; and he will thus become the occasion of my song, and be the leader of the singers engaged in celebrating his praises, when he shall deliver from death his people in so wonderful a manner.'' We hence see that the connection is not unsuitable, when he says, that there would be strength for him in God; and particularly as giving of thanks belonged to the leader or the chief singer, in order that God's aid might be celebrated, not only privately but at the accustomed sacrifices, as was usually the case under the law. Those who explain it as denoting the beginning of a song, are extremely frigid and jejune in what they advance; I shall
JOHN CALVIN
therefore pass it by.
He adds, on my beatings. This word, {,}נגינותneginoth, I have already explained in my work on the Psalms. Some think that it signifies a melody, others render it beatings (pulsationes) or notes (modos;) and others consider that musical instruments are meant. 73 I affirm nothing in a doubtful matter: and it is enough to bear in mind what we have said,---that the Prophet promises here to God a continual thanksgiving, when the faithful were redeemed, for not only each one would acknowledge that they had been saved by God's hand, but all would assemble together in the Temple, and there testify their gratitude, and not only with their voices confess God as their Deliverer, but also with instruments of music, as we know it to have been the usual custom under the Law.
Prayer
Grant, Almighty God, that as we cease not daily to provoke thy wrath against us, and as the hardness and obstinacy of our flesh is so great, that it is necessary for us to be in various ways afflicted,---O grant, that we may patiently bear thy chastisements, and under a deep feeling of sorrow flee to thy mercy; and may we in the meantime persevere in the hope of that mercy, which thou hast promised, and which has been once exhibited towards us in Christ, so that we may not depend on the earthly blessings of this perishable life, but relying on thy word may proceed in the course of our calling, until we shall at length be gathered into that blessed rest, which is laid up for us in heaven, through Christ one Lord. Amen.
73No satisfactory conjectures have been made by any as to the my added to this word. Hezekiah says at the end of his prayer, Isaiah 38:20, [{{`` }ונגינותי{[, ננגזand my neginoth will we sing,'' or play, etc. Our version makes this my to refer to the ode or song he made to be played on the neginoth, supposed to have been a stringed instrument. In this case, ``my neginoth'' means the song he made for the neginoth. Then we might render the words,---
For the leader; my song on the stringed instruments. ---Ed.
Commentary on
Zephaniah
Commentary on Zephaniah
Calvin's Preface to zephaniah.
Zephaniah is placed the last of the Minor Prophets who performed their office before the Babylonian Captivity; and the inscription shows that he exercised his office of teaching at the same time with Jeremiah, about thirty years before the city was destroyed, the Temple pulled down, and the people led into exile. Jeremiah, it is true, followed his vocation even after the death of Josiah, while Zephaniah prophesied only during his reign.
The substance of his Book is this: He first denounces utter destruction on a people who were so perverse, that there was no hope of their repentance;---he then moderates his threatening, by denouncing God's judgments on their enemies, the Assyrians, as well as others, who had treated with cruelty the Church of God; for it was no small consolation, when the Jews heard that they were so regarded by God, that he would undertake their cause and avenge their wrongs. He afterwards repeats again his reproofs, and shortly mentions the sins which then prevailed among the elect people of God; and, at the same time, he turns his discourse to the faithful, and exhorts them to patience, setting before them the hope of favor, provided they ever looked to the Lord; and provided they relied on the gratuitous covenant which he made with Abraham, and doubted not but that he would be a Father to them, and also looked, with a tranquil mind, for that redemption which had been promised to them. This is the sum of the whole Book.
CHAPTER 1
Lecture One Hundred and Eighteenth