Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
JOHN CALVIN
can be wished, and whatever is needful for our perfect happiness, through Christ our Lord. Amen.
Lecture One Hundred and Tenth
The Prophet taught us yesterday, that we ought to allow God his right of speaking to us, and of sustaining us by his own word, until the ripe time shall come, when he shall really fulfill what he has promised. Then an exhortation follows, added at the close of the verse---that we are to exercise patience; and the Apostle also, referring to this passage in Hebrews 10:38, makes a similar application. He indeed quotes what we shall find in the next verse, `The just by his faith shall live;' but he had in view the whole context; and at the same time he reminds us of the Prophet's object here in exalting the authority of God's word. The exhortation, then, is briefly this--- that though God may keep us in suspense, we yet ought not to cast away hope, for he knows when it is expedient for us that he should stretch forth his hand. And as there are two clauses, as I said yesterday, which seem at first sight to be inconsistent the one with the other, the Prophet very fitly joins them together, and considers them to be in perfect harmony; for though God may appear to delay, yet he is not slower than what is necessary and expedient. Let us then be fully persuaded that there is in God prudence and wisdom enough to assist us as soon as it may be needful.
The Prophet now reminds us that it is no wonder if God seems to us to delay, for we are too hasty in our desires. Let therefore this fervor be restrained, so that we may subject our feelings to the providence and purpose of God. Let us now proceed---
Habakkuk 2:4
4. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.
4. Ecce exaltatio, (vel, qui se munit, ut alii vertunt,) non recta est anima ejus in ipso: justus autem in fide sua vivet.
This verse stands connected with the last, for the Prophet means to show that nothing is better than to rely on God's word, how much soever may various temptations assault our souls. We hence see that nothing new is said here, but that the former doctrine is confirmed---that our salvation is rendered safe and certain through God's promise alone, and that therefore we ought not to seek any other haven, where we might securely sustain all the onsets of Satan and of the world.
But he sets the two clauses the one opposed to the other: every man who would fortify himself would ever be subject to various changes, and never attain a quiet mind; then comes the other clause---that man cannot otherwise obtain rest than by faith.
But the former part is variously explained. Some interpreters think the word
to be a noun, and render it elevation, which is not unsuitable; and indeed I hesitate not to regard this as its real meaning, for the Hebrews call a citadel
rightly deriving it from {,}עפלophle, to ascend. What some others maintain, that it signifies to strengthen, is not well founded. Some again give this explanation---that the unbelieving seek a stronghold for themselves, that they may fortify themselves; and this makes but little difference as to the thing itself. But interpreters vary, and differ as to the meaning of the sentence; for some substitute the