Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
This prophecy we know was fulfilled in Christ; and even some of the Jews are constrained to confess that the Prophet's words can be justly applied to none else.
Yet they do not acknowledge as the Christ of God the Son of Mary; but they think that the Prophet speaks of their imaginary Messiah. Now we, who are fully persuaded and firmly maintain that the Christ promised has appeared and performed his work, do see that it has not been said without reason that he would come poor and riding on an ass. It was indeed designed that there should be a visible symbol of this very thing; for he mounted an ass while ascending into Jerusalem a short time before his death. It is indeed true, that the Prophet's words are metaphorical: when he says, Come shall a king, riding on an ass, the words are figurative; for the Prophet means, that Christ would be as it were an obscure person, who would not make an appearance above that of the common people. That this is the real meaning is no doubt true. But yet there is no reason why Christ should not afford an example of this in mounting an ass.
I will adduce a similar instance: it is said in the twenty second Psalm, `They have cast lots on my garments.' The metaphor there is no doubt apparent, which means that David's enemies divided his spoils. He therefore complains that those robbers, by whom he had been unjustly treated, had deprived him of all that he had: and fulfilled has this been in a literal manner, so that the most ignorant must acknowledge that it has not in vain been foretold. We now then understand how well do these things agree --- that the Prophet speaks metaphorically of the humble appearance of Christ; and yet that the visible symbol is so suitable, that the most ignorant must acknowledge that no other Christ but he who has already appeared is to be expected.
I omit many frivolous things, which in no degree tend to explain the Prophet's meaning, but even pervert it, and destroy faith in prophecy: for some think that Christ rode on an ass, and also on a colt, because he was to govern the Jews, who had been previously accustomed to bear the yoke of the law, and that he was also to bring the Gentiles to obedience, who had been hitherto unnameable. But these things are very frivolous. It is enough for us to know what the Prophet means. It afterwards follows ---
Zechariah 9:10
10. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
10. Et excidam quadrigas (vel, currum) ab Ephraim, et equum ab Ierusalem, et excidetur arcus bellicus (arcus belli;) et loquetur pacem ad gentes; et imperium ejus a mari usque ad mare, et a fluvio usque ad terminos terrae.
The Prophet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ's kingdom; for tranquillity would prevail in it. The sum of the whole is, that Christ and his people would not be kept safe and secure by human defences, by means of many
MINOR PROPHETS
soldiers and of similar helps being at hand; but that God would restrain, and even compose and allay all warlike commotions, so that there would be no need of such aids. We now understand the Prophet's design.
But we must notice the language here used. God declares here that he would be the giver of peace, so that the Messiah would continue safe in his kingdom; I will cut off, he says; for it might have been objected --- ``If he is to be poor, what hope can there be of safety?'' The answer is, because it will be God's work to restrain all the assaults of enemies. He means, in short, that the Messiah's kingdom would be safe, because God from heaven would check all the rage of enemies, so that however disposed they might be to do harm, they would yet find themselves held captive by the hidden bridle of God, so as not to be able to move a finger.
But after having said that the Jews and Israelites would be safe, though stripped naked of all defences, he adds, He will speak peace to the nations; that is, though he will not use threats or terrors, nor bring forth great armies, yet the nations will obey him; for there will be no need of employing any force. To speak peace then to the nations means, that they will calmly hear, though not terrified nor threatened.
Some with more ingenuity make the meaning to be that Christ, who reconciles the Father to us, will proclaim this favor of reconciliation; but the Prophet, as I think, with more simplicity, says, that Christ would be content with his own word, inasmuch as the Gentiles would become obedient, and quietly submit to his authority. 259 The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them.
He states in the last place, that his dominion would be from sea to sea, that is, from the Red sea to the Syrian sea, towards Cilicia, and from the river, that is, Euphrates, to the extreme borders of the earth. By the earth we are not to understand the whole world, as some interpreters have unwisely said; for the Prophet no doubt mentioned those places already known to the Jews. For we know that remarkable oracle ---
shall reign from sea to sea.'' (Psalm 72:8.)
But God speaks of David only, and the words are the same as here; and there was no oracle more commonly known among the Jews. 260 The Prophet, then, who adduces here nothing new, only reminds the Jews of what they had long ago heard, and repeats, as it were, word for word, what was familiar to them all. For we must bear in mind what I said at the beginning --- that the Prophet here strengthens the minds of the godly, and on this account, because the Messiah, on whose coming was founded the gratuitous adoption of the people, as well as their hope of salvation, had not yet appeared. We now then understand the real meaning of this passage. He then adds ---
Zechariah 9:11
259To "speak peace" is to anounce or proclaim peace, and not to produce peace. It is not to render people peaceable, but to declare the message of peace to them. It it the promulgation of the gospel. — Ed.
260The reference as to the "sea" may be also made to Exodus 23:31; and as to the "river" to Deuteronomy 11:24. The land promised to the Israelites is no doubt what is here described," and Newcome renders the last clause "to the uttermost part of the land." Though Henderson admits that the words are originally "descriptive of the utmost bound of the Hebrew kingdom," yet he thinks that they are to be taken here in their widest meaning, as including the whole earth. — Ed.