Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
8. Ascendite in montem et afferte lignum, et aedificate domum (vel, hance domum;) et propitius ero in ea (vel, mihi placebit in ea;) et glorificabor, dicit Iehova.
The Prophet now adds, that since the Jews were thus taught by their evils, nothing else remained for them but to prepare themselves without delay for the work of building the Temple; for they were not to defer the time, inasmuch as they were made to know, that God had come forth with an armed hand to vindicate his own right: for the sterility of which he had spoken, and also the famine and other signs of a curse, were like a drawn sword in the hand of God; by which it was evident, that he intended to punish the negligence of the people. As God then had been robbed of his right, he not only exhorted the people by his Prophets, but also executed his vengeance on this contempt.
This is the reason why the Prophet now says, Apply your heart, and then adds, Go up to the mountain, bring wood, etc. And this passage strikingly sets forth why
God punished their sins, in order that they might not only perceive that they had sinned, but that they might also seek to amend that which displeased God. We may also, in the second place, learn from what is said, how we are to proceed rightly in the course of true repentance. The beginning is, that our sins should become displeasing to us; but if any of us proceed no farther, it will be only an evanescent feeling: it is therefore necessary to advance to the second step; an amendment for the better ought to follow. The Prophet expresses both here: He says first, Lay your heart on your ways; that is, ``Consider whence comes this famine to you, and then how it is that by laboring much ye gain nothing, except that God is angry with you.''
Now this was what wisdom required. But he again repeats the same thing, Lay your heart on your ways, that is, ``Not only that sin may be hated by you, but also that this sloth, which has hitherto offended God and provoked his wrath, may be changed into strenuous activity.'' Hence he says, Go up to the mountain, and bring wood, and let the house be built
If any one is at a loss to know why the Prophet insists so much on building the Temple, the ready answer is this: that it was God's design to exercise in this way his ancient people in the duties of religion. Though then the Temple itself was of no great importance before God, yet the end was to be regarded; for the people were preserved by the visible Temple in the hope of the future Christ; and then it behaved them always to bear in mind the heavenly pattern, that they might worship
God spiritually under the external symbols. It was not then without reason that God was offended with their neglect of the temple; for it hence clearly appeared, that there was no care nor zeal for religion among the Jews. It often was the case that they were more sedulous than necessary in external worship, and God scorned their assiduity, when not connected with a right inward feeling; but the gross contempt of God in disregarding even the external building, is what is reprehended here by the Prophet.
He afterwards adds, And I will be propitious in it, or, I will take pleasure in it. Some read, It will please me; and they depart not from the real meaning of the verb: for {,}רצהretse---is to be acceptable. But more correct, in my view, is the opinion of those who think that the Prophet alludes to the promise of God; for he had said, that