Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
deferred to execute what he had threatened. In the meantime his wrath had been manifested through the whole neighborhood; the heathen nations had suffered the severest judgments. God here declares, that he had been so lenient to his people as to give time to repent; and he complains that he had delayed in vain, for they had gone on in their wickedness, and had mocked, as it were, his patience. When, therefore, he says, Cut off should not be her habitation, howsoever I might have visited her, or have visited her, he pursues still the same mode of speaking, that is, that he was prepared to forgive the Jews, though he had before destined them to destruction; not that he, as to himself, would retract that sentence; but that he was still reconcilable, if the Jews had been touched by any feeling of repentance. 117
He at last adds, Surely, (some render it, but,) surely they have hastened. The verb {,}שכםshecam, means properly to rise early, but is to be taken metaphorically in the sense of hastening; as though he had said, They run headlong to corrupt their ways. God had said that he had been indulgent to them for this end---that he might lead them by degrees to repentance: now he complains, that they on the contrary had run another way, when they saw that he suspended his judgments, as though it was their designed object to accelerate his wrath. Thus they hastened to corrupt their ways. The meaning, then, is that this people were not only irreclaimable in their obstinacy, but that they were also sottish and presumptuous, as though they wished to hasten the judgment, which the Lord was ready for a time to defer. It now follows---
Zephaniah 3:8
8. Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.
8. Propterea expectate me, dicit Jehova, usque ad diem quo surgam ad praedam; quia judicium meum (hoc est, decretum est mihi,) ut colligam gentes, ut congregem regna; ut effundam super ipsa (regna, vel, super ipsas gentes) indignationem meam, totum furorem irae meae; quia igne zeli (vel, indignationis meae) vorabitur tota terra.
God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained
117The last clause has been variously rendered. There is no assistance from the Septuagint, as the whole text is very different. Marckius, after Drusius, connects it, not with the preceding, but with the following line, in this sense, that how much soever God had punished the city, yet its inhabitants were the more best to corrupt their ways. But the words can hardly admit of this meaning. Henderson supposes [{[{כto be understood before ,[{]}כלand gives this rendering of the two lines---
That her habitation might not be cut off, According to all that I had appointed concerning her. Newcome differs as to the last line---
After all the punishment with which I had visited her. None of these are satisfactory. Grotius, taking the sense of the Targum, means to have given the best meaning. He says that ,[{]}פקדfollowed by ,[{]}עלmeans sometimes to appoint or constitute, and refers to 2 Chronicles 36:23, ``All the good which I have appointed to her,'' or promised; but he unnecessarily supposes ``shall come'' to be understood; for the word, ``all which,'' may be considered to be in apposition with ``habitation.'' I give the following version of this whole verse--- I said, ``Surely thou wilt fear me, Thou wilt receive instruction;'' Then cut off should not be her habitation --- All that I have committed to her: Yet they rose up early, they corrupted all their doings. To rise up early is a Hebrew phrase, which means a resolved and diligent attention to a thing. The import of the line is, that they with full-bent purpose and activity corrupted all their doings.---Ed.
MINOR PROPHETS
the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable.
Look for me, he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you---Look for me: I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you.
Look then for me, until I shall rise ---for what purpose? to the prey. Some render the word {,}לעדlaod, forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them---I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said-
--I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast.
He afterwards adds---For my judgment is; that is, I have decreed to gather all nations. We have elsewhere spoken of this verb {,}אסףasaph; it is the same in Hebrew as the French trousser. It is then my purpose to gather, that is, to heap together into one mass all nations, to assemble the kingdoms, so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1 Peter 4:17; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. 118
118This verse is considered by Newcome and Henderson to be addressed to the godly, to encourage them at the approaching calamities, while Piscator, Grotius, Marckius, and Dathius, agree with Calvin that it is an awful warning to the wicked Jews, spoken of in the preceding verse. Differing somewhat from Calvin, they regard the "nations" and "kingdoms" to be the Babylonians, who were composed of various nations and kingdoms, and "upon them" to be the Jews, and "the whole land" to be that of Judea. This view, no doubt, is the most consistent with the context. The objection made by Henderson, that the words expect, or wait for me, are ever used in a good sense, seems to have no force, for these words by themselves can mean neither what is good nor what is bad, the whole depends on the context. The verb [{[{חכהsimply means to tarry, to wait---{μενειν}. The word ``therefore'' seems to connect this with the preceding verse, and there is nothing in the foregoing part of the chapter that alludes to the godly. Besides, the words which follow ``wait for me'' explain them, as will be seen by the following literal rendering of the whole verse--- 8. Therefore wait for me, saith Jehovah, For the day of my rising to the prey! For my purpose is to gather nations, To assemble kingdoms, In order to pour on them my indignation, All the heat of my anger; For by the fire of my jealousy Shall be consumed the whole land. The ``fire of God's jealousy'' sufficiently proves that