Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
MINOR PROPHETS
said, the letter {,}לlamed, is to be thus taken) with great zeal 232 This was indeed an incredible change, for God had for a time restrained himself, while the ungodly at their pleasure harassed the Church, so that they thought that they could do so with impunity. As God then had for some time remained at rest, what the Prophet says here could not have been easily believed, that is, that God would, through a sudden jealousy, undertake the cause of the Church. Hence the indignation, immediately subjoined, must be regarded with reference to enemies, as though he had said, that all the ungodly would now perceive what they had by no means expected, --- that God was the protector of Jerusalem. It now follows ---
Zechariah 8:3
3. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts, the holy mountain.
3. Sic dicit Iehova exercituum, Reversus sum ad Sion, et habitabo in medio
Ierusalem; et vocabitur Ierusaelm urbs vertiatis; et mons Iehovae exercituum, mons sanctitatis.
The Prophet now more clearly explains what he intended; but it was necessary to preserve this order --- that enemies were to be by force ejected from their possession, and the Church delivered, before God could dwell in the midst of it; for how could God have proved that Jerusalem was under his guardianship and protection without having first subdued its enemies? It was not then without reason that the Prophet commenced with this promise --- that God was prepared for war, and was burning with wrath, that he might deliver his Church from the hands of enemies. Then follows the fruit of the victory; for it would not have been enough for God to avenge the wrongs done to his chosen people, without gathering the dispersed and restoring the Church to its ancient condition. For it often happens that those who have been cruelly treated find an avenger; but no comfort, or very little comfort, comes to them, as they are made nothing better; but the Lord here refers to these two things --- that he would take up arms to defend his chosen people, and also that he would become, as the case was, the defender and protector of the holy city.
The repetition of the sentence, Thus saith Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith; for it was, as I have already said a thing incredible. It was then necessary to bring forward often the name of God, that the faithful might more readily give assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it presently stated.
And he says that he had returned; not that the accomplishment of this prophecy
232Newcome has followed our version. The rendering of Henderson is the same with that of Calvin, — I have been zealous for Zion with great zeal. The comparison is evidently what Calvin refers to above; it is the jealousy of a husband for the honor of his wife. Blayney has no good reason for saying that this verse refers to what was past, and the following to the state of things at that time; for the verbs in both instances are in the same tense, the perfect, which often includes the present, that is, the perfect up to the present time; as the future in Hebrew, and also in Welsh, includes the present as well as what is to come. If we say, "I have been jealous," etc., we must add in the next verse, "I have returned," etc. But it would be better in our language to use in both instances the present tense, "I am jealous," etc., and, "I am retained," etc. — Ed.
JOHN CALVIN
was then visible, but the decree is put for the reality. God had been, as it were, for a long time silent, while his people were exposed as a sport to their enemies; and he seemed then to be far away from Jerusalem, for the place was desolate and waste, yea, it was a scene of dreadful vengeance. God, then, during the whole of that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says, that God had removed from the temple, and that it was an empty place, and as it were profane. On this account he says now that he had returned; for he intended openly to show that it had not in vain been made the seat of his glory, when he had commanded his name to be there invoked. It is indeed true that mount
Sion had never been forsaken by God; but no other opinion could have been formed, when there were there no altar, no sacrifices, and no people to worship God; for this is said with reference to divine worship; and the holiness of the mount was also nothing, except as far as God had consecrated it to himself. Hence these two things were connected --- the holiness of the mount and the presence of God. It therefore follows that God, according to the judgment of men, was absent, when no religion appeared there, and the Jews offered there no sacrifices.
He further says, that he had returned, that he might dwell in the midst of Jerusalem 233 It was necessary to add this, that the Jews might be convinced that his return was not in vain; for many said that they foolishly made too much haste, and that though the commencement had been favorable, yet many troubles would come upon them in future, and that their building would be only for a short time, and that though they spent much toil and labor in rebuilding the city, it would yet be only for a season, as their enemies would shortly come and destroy their new edifices. Since then reports of this kind were spreading, it was necessary to support the minds of the godly, that they might be fully persuaded that God had returned to his people, and had become the restorer of his exiles for this end --- that he might as before dwell at Jerusalem.
We now apprehend the Prophet's object; it was as though he had said, that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that his dwelling at Jerusalem would be fixed and perpetual, as it had before been his habitation. We indeed know that the stability of the Church is not otherwise secured than by the presence of God, as it is said in Psalm 46, ``God is in the midst of her, she shall not be moved;'' for the Church would not be less exposed to sudden and frequent destruction than other things, were it not that God, her support, dwells in her. And this is what our Prophet means here when he says, that God would dwell there.
He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah the mount of holiness 234 By the first clause the Prophet reminds us why God had for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels. As then the Jews had wholly de-
233"The walls of the city were not dedicated, Nehemiah 12:27, till above sixty years after this prophecy."—Newcome.
234This verse presents an example of an inverted order in the words, often met with in Scripture. Zion and Jerusalem are first mentioned, then Jerusalem and Zion. "Truth" here seems especially to mean faithfulness, as opposed to perfidy; for Jerusalem had become unfaithful and broken her covenant with God. "Holiness" included what was moral and ceremonial. — Ed.