Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
JOHN CALVIN
which he seeks to deceive the simple. He afterwards adds ---
Zechariah 3:8
8. Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch
8. Audi nunc Jehoshua, sacerdos magne, tu et socii tui qui stant (vel, habitant) in conspectu tuo; quia viri portenti sunt isti; quia ecce prodire facio servum meum
Gramen. (Ubi verti, quoniam viri portent sunt, potest ita resolvi oratio, quamvis sint viri portenti; sed de sensu Prophetae statim dicam.)
The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in its time. We have said that God's design was to lead the godly to the expectation of Christ; for these beginnings of favor were obscure. It behaved them, therefore, to hope for far more than they saw; and this appears evident from the verse before us, in which the angel says, hear now. He makes this preface to gain attention, as though he said, that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch
Let us notice this, which is the main part of the verse, Behold, I send my servant, the Branch. The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch, because he was to come forth as a stem, according to what is said in Isaiah, the eleventh chapter, Isaiah 11:1 and in other places. It is then the same as though he had said, ``this priesthood is as yet disregarded, nevertheless my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow.'' The word {,}צמחtsamech means a shoot. He then compares Christ to a shoot, for he seemed, as we say, to rise up from nothing, because his beginning was contemptible. For what excellency had Christ in the estimation of the world when he was born? how did he commence his kingdom? and how was he initiated into his priesthood? Doubtless, whatever honor and glory the Father had given him was regarded we know with contempt. It is then no wonder that he is on this account called a Branch.
Now the reason for the similitude is apparent enough: and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself. What priest succeeded Joshua who equalled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men; we know that the priesthood became venal among them; we know that it was contended for with the most cruel hatred; nay, we know that a priest was slain in the temple itself; ambition was burning so furiously that no success could be gained without shedding innocent blood. After the death of Joshua nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is to be found this servant of God, the Branch? This principle must also be ever borne in mind, that the reformation of the temple was to be made by Christ: we must, therefore, necessarily come to him, that we may find the servant mentioned here. 194 And why he is called a servant has been stated elsewhere; for he humbled
194Grotius and Newcome, (not Blayney, as misstated by Henderson,) following Theodoret and Kimchi, strangely consider that Zerubbabel is meant by the "Branch." The Targum, Cyril, Drusius, and almost all modern divines, regard the Messiah as intended. See Isaiah 4:2; 11:1;