Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
no end to their evils, who find no means to escape ruin, but are held as it were fast bound. And we must ever bear in mind what I have already said---that the Jews were inflated with such pride, that they heedlessly despised all the Prophets. Since then they were thus wise in themselves, God denounces blindness on them.
He subjoins the reason, Because they had acted impiously towards Jehovah 91
By these words he confirms what I have already explained---that the intermediate causes are not to be considered, though the Chaldeans took vengeance on the Jews; for there is a higher principle, and another cause of this evil, even the contempt of God and of his celestial truth; for they had acted impiously towards God. And by these words the Prophet reminds the Jews, that no alleviation was to be expected, as they had not only men hostile to them, but God himself, whom they had extremely provoked.
Hence he adds, Poured forth shall be your blood as dust 92 They whom God delivered up to extreme reproach were deserving of this, because he had been despised by them. Their flesh, 93 he says, shall be as dung. Now, we know how much the Jews boasted of their preeminence; and God had certainly given them occasion to boast, had they made a right and legitimate use of his benefits; but as they had despised him, they deserved in their turn to be exposed to every ignominy and reproach. Hence the Prophet here lays prostrate all their false boastings by which they were inflated; for they wished to be honorable, while God was despised by them. At last he adds---
Zephaniah 1:18
18. Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
18. Etiam argentum eorum, etiam aurum eorum, nihil proficiet ad liberandos ipsos in die excandescentiae Jehovae, et in igne indignationis ejus evorabitur omnis terra; quia consumptionem et quidem definitam (vel, horribilem, vel, celerem) facet cum omnibus incolis terrae.
He repeats what he has already said---that the helps which the Jews hoped would be in readiness to prevent God's vengeance would be vain. For though men dare not openly to resist God, yet they hope by some winding courses to find out some way by which they may avert his judgment. As then the Jews, trusting in their wealth, and in their fortified cities, became insolent towards God, the Prophet here declares, that neither gold nor silver should be a help to them. Let them, he says, accumulate wealth; though by the mass of their gold and silver they form high mountains for themselves, yet they shall not be able to turn aside the hand of God, nor be able to deliver themselves,---and why? He repeats again the same thing, that it would be the day of wrath. We indeed know, that the most savage enemies are sometimes pacified by money, for avarice mitigates their cruelty; but the Prophet declares here, 91The Hebrew words are literally, For against Jehovah have they sinned. —Ed. 92"Copiously and in contempt," says Marckius; "as a thing of no value," says Grotius; "as worthless as dust," says Drusius. The comparison is evidently intended to show that their blood, or their life, would be treated with contempt, and no more regarded than dust.—Ed.
93The word is [{,[{לחטusually rendered food; here it means what is fed, the carcass, the body. It is rendered ``flesh'' by the Septuagint.---Ed.
MINOR PROPHETS
that as God would be the ruler in that war, there would be no redemption, and therefore money would be useless: for God could by no means receive them into favor, except they repented and truly humbled themselves before him.
He therefore adds, that the land would be devoured by the fire of God's jealousy, or indignation. He compares God's wrath to fire; for no agreement can be made when fire rages, but the more materials there are the more will there be to increase the fire. So then the Prophet excludes the Jews from any hope of deliverance, except they reconciled themselves to God by true and sincere repentance; for a consummation, he says, he will make as to all the inhabitants of the land, and one indeed very quick or speedy. 94 In short, he means, that as the Jews had hardened themselves against every instruction, they would find God's vengeance to be such as would wholly consume them, as they would not anticipate it, but on the contrary enhance it by their pride and stupidity, and even deride it. Now follows---
CHAPTER 2
94Quickness rather than terror is what is evidently meant. See version 14. Most agree in this respect. Newcome renders it "speedy," and Henderson "sudden." The word "riddance," for [{,[{כלהin our version, is improper. It is rendered ``full end'' by Newcome, and ``consummation'' by Henderson, and ``{συντέλειαν}---end'' by the Septuagint. The particle [{]}אךdoes not mean ``altogether,'' as rendered by Henderson, but it is an asseveration---surely, indeed, certainly, doubtless. The [{]}אחbefore ``inhabitants'' has evidently here the meaning of {κατα}, with regard to. It is rendered {επι}, upon, in the Septuagint, and ``with'' by Marckius and Newcome. The whole verse is as follows,--- 18. Neither their silver nor their gold Shall be able to deliver them In the day of the extreme-wrath of Jehovah; By the fire of his jealousy Shall be consumed the whole land; For an end, doubtless sudden, will he make, As to all the inhabitants of the land.