Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
MINOR PROPHETS
he would on this condition dwell among the Jews, that he might hear their prayers, and be propitious to them. As, then, the Jews came to the Temple to expiate their sins, that they might return to God's favor, it is not without reason that God here declares that he would be propitious in that house.
any one sin,' said Solomon, `and entering this house, shall humbly pray, do thou also hear from thy heavenly habitation.'
(1 Kings 8:30.)
We further know that the covering of the ark was called the propitiatory, because
God there received the suppliant into favor. This meaning, then, seems the most suitable---that the Prophet says, that if the Temple was built, God would be there propitious. But it was a proof of extreme impiety to think that they could prosper while God was adverse to them: for whence could they hope for happiness, except from the only fountain of all blessings, that is, when God favored them and was propitious to them? And how could his favor be sought, except they came to his sanctuary, and thence raise up their minds by faith to heaven? When, therefore, there was no care for the Temple, it was easy to conclude that God himself was neglected, and regarded almost with scorn. We then see how emphatically this was added, I will be propitious there, that is, in the Temple; as though he had said, ``Your infirmity ought to have reminded you that you have need of this help, even of worshipping me in the sanctuary. But as I gave you, as it were, a visible mirror of my presence among you, when I ordered a Temple to be built for me on mount Sion, when ye despise the Temple, is it not the same as though I was rejected by you?''
He then adds, And I shall be glorified, saith Jehovah. He seems to express the reason why he should be propitious; for he would then see that his glory was regarded by the Jews. At the same time, this reason may be taken by itself, and this is what I prefer. 142 The Prophet then employs two goads to awaken the Jews: When the Temple was built, God would bless them; for they would have him pacified, and whenever they found him displeased, they might come as suppliants to seek pardon; this was one reason why it behaved them strenuously to undertake the building of the Temple. The second reason was, that God would be glorified. Now, what could have been more inconsistent than to disregard God their deliverer, and so late a deliverer too? But how God was glorified by the Temple I have already briefly explained; not that it added anything to God; but such ordinances of religion were then necessary, as the Jews were as yet like children. It now follows---
Haggai 1:9
9. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, 142The whole verse may be thus rendered— Ascend the mountains, for ye have brought wood; And build the house, that I may delight in it, That I may be glorified, saith Jehovah. The [{,[{ו vau, here in two instances may have the meaning of ut, that; but before ,[{]}הבאתםa verb in the perfect tense, it must be rendered ``for,'' or, ``as;'' and the clause seems to be a parenthesis. The ,[{]}וvau, is not conversive when preceded by a verb in the imperative mood, as it appears from the end of the verse. The mount was not Libanus, as many have supposed, but Sion, where wood had been previously brought, but was not used. See Ezra 3:7. As to the verb ,[{]}רצהfollowed by ,[{]}בit means to approve, to be pleased with, or to take pleasure or delight in, a thing. See 2 Chronicles 29:3; Psalm 147:10; Micah 6:7. Probably the best rendering of the two last lines is the following--- And build the house, and I shall delight in it And render it glorious, saith
Jehovah. To take the last verb in a causative sense is more consistent with the tenor of the passage. This is the meaning given by the Targum, and is adopted by Dathius.---Ed.