Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
JOHN CALVIN
what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, ``How long wilt thou not show mercy?'' It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburdened their cares and sorrows. 175
I have said, that it is more suitable to the passage to say, that the cities had been despised by God: but if any prefers the other view, I will not contend; yet whosoever will minutely consider the intention of the Prophet, will, I think, readily assent to the idea, that the cities had been despised or rejected by God, because he gave them no sign of his mercy. 176 It now follows ---
Zechariah 1:13
13. And the Lord answered the angel that talked with me with good words and comfortable words.
13. Et respondit Iehova angelo mecum loquenti verba bona (vel, dulcia) verba consolatoria.
The Prophet shows here, that though God did not immediately on the first day stretch forth his hand to the miserable Jews, he was yet propitious to them. But we must notice, that God speaks only, and does not yet manifest his power. The Prophet's design must be here observed; for first he reminds the faithful that there was no reason for them to despair, or to be cast down with sorrow; for celestial angels prayed to God for them, and pleaded for their salvation. This is one thing.
But a greater and fuller confirmation is added; for God testifies that he is ready to deliver the Jews, though he does not declare this immediately at first. And here we may remark, that it ought to be sufficient to sustain our hope and patience, when God testifies and affirms that he favors us, and that our salvation is dear to him, however miserable our condition may apparently be. God might indeed have immediately given a real proof to the Jews that the time had come to restore them to full prosperity: this he did not, but only made a promise. He gave words only: but his purpose was, by an actual trial, to prove the patience and obedience of his people, when he said that he had not forgotten his covenant, on which depended all
175This point has been frequently referred to by Calvin: but mistakes have arisen from not considering that no less than three events are coincident with this number, as it is clearly proved by Petavius, Prideaux, Bishop Newton, and others. From the first invasion of Nebuchadnezzar, Daniel 1:1; Jeremiah 25:1-11, to the edict of Cyrus, 2 Chronicles 36:22, there were seventy years; the same time transpired from the destruction of Jerusalem and the temple, Jeremiah 52:13, eighteen years after, to the second year of Darius Hystaspes, when a decree was made to rebuild the temple; and there were seventy years from the last captivity by Nebuzar-adan, Jeremiah 52:30, to the time when the temple was finished. "So that taking it," says Prideaux, "which way you will, and at what stage you please, the prophecy of Jeremiah will be fully and exactly accomplished concerning this matter." Probably the second period is what is here intended. — Ed.
176The contrast seems to show that displeasure, or wrath, or flaming wrath, which [{,[{זעםpity or compassion, is what is prayed for. God had been as it were angry or indignant, but now his pity is solicited. He is asked to show pity to a people to whom he had manifested extreme displeasure. ``Compassionate'' and ``angry'' are the two words used by Henderson; and ``have mercy'' and ``had indignation,'' by Newcome. The former appears to be the most appropriate rendering.
Compassion or pity, and anger or wrath, seem to be the contrasts. --- Ed.