Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
MINOR PROPHETS
The reason for the order follows, Whosoever touches you, touches the apple of his own eye, or, of his eye; for the pronoun may be applied to any one of the heathen nations as well as to God himself; and the greater part of interpreters prefer taking it as referring to any one of the nations. Whosoever touches you touches the apple of his own eye; we say in French, Ils se donnent en l'oeil; that is, ``Whosoever will assail my people will strike out his own eyes; for whatever your enemies may devise against you, shall fall on their own heads''. It will be the same as though one by his own sword should pierce his own heart. When therefore the nations shall consider you to be in their poser, the Lord shall cause that they shall pierce their own eyes, or wound their own breasts, for the import is the same. Whosoever then touches you, touches the apple of his own eye; there is no reason why you should fear, for however powerful your enemies may be, yet their fury shall not be allowed to rage against you; for God shall cause them to kill themselves by their own swords, or to pull out their eyes by their own fingers. This is the meaning, if we understand the passage of the enemies of the Church.
But it may also be suitably applied to God: Whosoever touches you, touches the apple of his eye; and to this view I certainly am more inclined; for this idea once occurs in Scripture, ``He will protect us as the apple of his eye.'' (Psalm 17:8.)
As then the Holy Spirit has elsewhere used this similitude, so I am disposed to regard this passage as intimating, that the love of God towards the faithful is so tender that when they are hurt he burns with so much displeasure, as though one attempted to pierce his eyes. For God cannot otherwise set forth how much and how ardently he loves us, and how careful he is of our salvation, than by comparing us to the apple of his eye. There is nothing, as we know, more delicate, or more tender, then this is in the body of man; for were one to bite my finger, or prick my arm or my legs, or even severely to would me, I should feel no such pain as by having my eye or the pupil of my eye injured. God then by this solemn message declares, that the Church is to him like the apple of his eye, so that he can by no means bear it to be hurt or touched. It afterwards follows: ---
Zechariah 2:9
9. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
9. Quia ecce ego agitans (vel, agito) manum meam super eos; et erunt praeda servis suis; et scietis quod Iehova exercituum miserit me.
Christ continues to relate the commands of the Father: for he speaks in his person, when he says, Behold, I shake my hand over them, that is, enemies; and they shall be a prey to their own servants. He means, that however numerous and strong the enemies would be who would seek to injure the Jews, they would yet be safe; for they would be protected by the hand of God, and not only so, but that whatever their enemies would attempt to do would be in vain, for the Lord would degrade them, and enemy of the Jews, and not to God; but the greater certainty seems to be on the other side; it is the most natural and obvious construction of the passage. See Deuteronomy 32:10. Not only Calvin give the preference to this view, but also Grotius, Marckius, and Henderson. --- Ed.
JOHN CALVIN
render them a prey to the Jews themselves: for by servants 185 he doubtless means the Jews, who, for a time, had been oppressed by the tyranny of their enemies.
It is certain that this prophecy was not fulfilled at the time when the Jews thought that they were in a flourishing state, and enjoying prosperity; for their condition was even then very wretched and degrading. For whence had they their kings? Certainly not from the tribe of Judah; and we all know how tyrannically they were governed, and also that the kingdom was filled with many abominable sins and cruelties. They were become parricides almost all; and whosoever will read their history will find, that brethren were oppressed by brethren, and that even parents were cruelly and wickedly treated. In short, not to say of other things, nothing could have been more abominable than the family of Herod. We cannot then apply this prophecy to that time which intervened between the return from the Babylonian exile, and the coming of Christ. It is then only under the kingdom of Christ that God accomplished what is here said, --- that enemies became a prey to his spiritual people, that is, when they were subdued and brought under the yoke of Christ, for as we have said elsewhere, the government of the Church is vested in its Head. Hence where Christ shines, there the Church, which is his body, is said to reign; for Christ's will is, that he should have nothing apart from his members.
We now see the intention of the Prophet: he wished to dispel the fear of the Jews, that they might not hesitate to return to their country; for not only a way was opened for them, but confirmed also and certain was their happiness under God's protection; as he had not in vain begun a glorious work, but fully purposed to carry it on to the end.
He says, Behold, I shake my hand. The shaking of the hand shows that God has no need of many forces to put to flight his enemies, nor of a large expedition; for as soon as he raises up his hand, he lays them all prostrate. In short, the Prophet reminds us, that God has hands which extend far, for he can by mere shaking conquer all enemies, however distant they may be. And then we see that the facility with which God executes his purpose was mentioned, in order that the Jews might feel assured, that as soon as it would please God to put forth his strength, he would have no difficulty; for by the single motion of his finger he could destroy all the enemies who might rise up against them.
He afterwards adds, And ye shall know that Jehovah of hosts has sent me. To consider this as an address to the faithful, may not seem suitable; for faith is connected with knowledge, as we are taught by John, ``We know that we are the children of God,'' (1 John 3:2;) for the certainty which rests on God's word exceeds all knowledge. Why then does the Prophet say, And we shall know that Jehovah has sent me? for the faithful ought to have been previously certain respecting the mission of Christ; otherwise an approach to God was closed up; for an access, we know, to his favor is opened
עבדיהםtheir slaves,'' Henderson. The Jews had been held in a state of slavery by the nations. Newcome considers that the nations who oppressed the Jews are meant, that they were to be reduced by other nations to the condition of slaves, as the Babylonians were to the Meds and Persians, and he refers to Haggai 2:23. But as the Jews are especially addressed in the next line, it is obvious to consider them as here intended. And Grotius refer the literal fulfillment of what is here said to the time of the Maccabees. --- Ed.