Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin (continued)
MINOR PROPHETS
It is indeed true, that cheerfulness for abundance of blessings is allowed us, for it is often said in the law, ``Thou shalt rejoice before thy God,'' (Deuteronomy 12:18;) but we must bear in mind, that frugal use of blessings is required, in order that the gifts of God may not be converted to a sinful purpose.
Then the Prophet does not here excite or stimulate the Jews to intemperance, that they might fill themselves with too much food, or inebriate themselves with too much wine; but he only promises that there would be no want of either food or drink when God blessed them as in former days. And this seems also to be specified at the end of the verse, when he mentions the horns of the altar. He had previously said, that they would be full as the bowls were; but when he adds, ``the horns of the altar,'' he no doubt reminds them of temperance, that they were to feast as though they were in God's presence. They were indeed accustomed to pour out the wine and the oil on the horns of the altar; but, at the same time, since they professed that they offered from their abundance of wine and oil some first-fruits to God, it behaved them to remember that their wine was sacred, that their oil was sacred, as both proceeded from God. The Prophet then declares, that the Jews would be thus enriched and replenished with all good things, and that they were yet to remember, that they were to live as in God's presence, lest they should by luxury pollute what he had consecrated to a legitimate end. He then adds ---
Zechariah 9:16
16. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land.
16. Et servabit eos Iehova, Deus ipsorum, in die illa quad gregem populum suum; quia lapides coronae elevati super terram ejus.
He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men. He compares them to sheep, that they might know, as I have said already, that their salvation would come from heaven, as they were themselves weak, and had no strength and no power; for to show this was the object of this comparison. He declares then that the Jews would be saved, because God would supply them with every thing necessary to conquer their enemies; but that he would in a wonderful manner help their weakness, even like a shepherd when he rescues his sheep from the jaws of a wolf. For the sheep, which escapes death by the coming of the shepherd, have no reason to boast of victory, but all the praise is due to the shepherd. So also God says, that it will be his work to deliver the Jews from their enemies.
By saying, his own people, he seems to confine to his elect what appeared too general; for he had said save then will God. It is however certain that the people who were then small, had been cut off, so that the greater part had perished; but at the same time it was true that God was a faithful guardian of his people, for there were then many Israelites, naturally descended from their common father Abraham, who were only in name Israelites. metaphors, as Newcome observes, are taken from beasts of prey, not an uncommon thing in Scripture. See Numbers 23:24. — Ed.