Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
JOHN CALVIN
repel all assaults which Satan may make, so that though our fervor may not be such as it ought to be, we may yet with sincere desire and genuine affection of heart ever advance in the course of our calling, until we reach the goal and be gathered into thy kingdom to enjoy the victory which thou hast promised to us, and with which thou also daily favourest us, until at length it be fully enjoyed, when we shall be gathered into thy celestial kingdom, through Christ our Lord. --- Amen.
Lecture One Hundred and Fiftieth
Zechariah 8:14, 15
14. For thus saith the LORD of hosts; As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:
14. Quia sic dicit Iehovah exercituum, Quemadmodum cogitavi malum inferre vobis dum me inflammarunt (aut, provocarunt) patres vestri, dicit Iehova exercituum; et non poenituit me;
15. So again have I thought in these days to do well unto Jerusalem and to the house of Judah: fear ye not.
15. Sic conversus sum, cogitavi diebus istis benefacere Ierosolymae et domui
Iehudah, ne timeatis.
The Prophet confirms the truth in the preceding verse, when he said that there would be a wholly different lot to the Jews, as they would in every way be blessed.
He shows the cause of the change; for God would begin to favor them, who had been before displeased with them. We indeed know that the Holy Spirit everywhere calls men before God's tribunal, that they may know that no adversity happens to them, except through their sins. So also in this place Zechariah reminds us, that God had been angry with the Jews, because they had provoked his wrath. But now a promise is added, that God had turned; not that he had changed his mind, but he meant to show that he was pacified. 241 We indeed know that we are to judge of God's love or hatred to us by outward things; for when God treats us severely, manifest tokens of his wrath appear; but when he deals kindly with us, then the fruit of reconciliation seems evident. According to this view does he now say, that God was of another mind than formerly towards the Jews; for he designed to show them kindness, having before sharply and severely chastised them. But we must more particularly consider each part.
He says, that as God had previously resolved to punish the Jews, he was now inclined to show mercy, and that they would find him as it were changed and different from what he had been. These verses, as I have said, are explanatory; for the Prophet had briefly promised that the Jews would be a remarkable example of being a blessed people, but he now shows why God had previously inflicted on them so many evils
241Some, as Drusius, Newcome, and Henderson, as well as our own translators, have regarded this verb "turned" as used here adverbially, as it is evidently in some places, "So again have I thought," or purposed: but the construction here is not the same as when it occurs in that sense; and it is to be taken here in contrast to the not repenting in the preceding verse. God in the former instance did not turn, or change, or repent; but now he is said to have turned. I render the two verse thus,— 14. For thus saith Jehovah of hosts,— As I fully purposed to render evil to you, Because your fathers made me extremely angry, Saith Jehovah of hosts, And I did not repent; 15. So have I turned, and fully purposed in these days To do good to Jerusalem, And to the house of Judah; fear not. The verb [{[{זמםis more than to think or to purpose; it being a reduplicate verb, it signifies to purpose firmly or fully. The Septuagint and the Syriac version supply and before it in verse 15. --- Ed.