Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
here promised is equally open to them all, however far separated they might be. For though Egypt was not very far from Assyria, yet they who had fled to Egypt were regarded with more dislike than the rest, who had been forcibly driven into exile; for God had pronounced a curse on the flight of those who sought refuge in Egypt. Since then they were hated by the others, and as a hostile discord existed between them, the Prophet says that the gathering of which he speaks would belong to both. 280
He then adds, that such would be the number of men, that there would be no place for them; for so ought these words to be understood, There shall not be found for them; that is, ``They will cover the whole land,'' according to what we have observed elsewhere. It is said in Isaiah, ``Secede from me,'' not that the faithful, when God shall increase his Church, will molest one another, or desire to drive away their brethren; but by this mode of speaking Isaiah means that the Church will be filled with such number of men that they will press on one another. So also now
Zechariah says, that the number of people will be so great, that the place will be hardly large enough for so vast a multitude. It follows ---
Zechariah 10:11
11. And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
11. Et transibit in mari afflictio, et percutiet in mari fluctus; et arescent omnes profunditates fluminis: et dejicietur superbia Assur, et sceptrum Egypti recedet.
The Prophet confirms what he had said respecting the power of God, which is so great that it can easily and without any effort lay prostrate all the mighty forces of the world. As then the impediments which the Jews observed might have subverted their hope, the Prophet here removes them; he reminds the Jews that God's power would be far superior to all the impediments which the world could throw in their way. But the expressions are figurative, and allusions are made to the history of the first redemption.
Pass through the sea shall distress. As God formerly gave to his people a passage through the Red Sea, (Exodus 14:21;) so the Prophet now testifies that this power was unchangeable, so that God could easily restore his people, though the sea was to be dried up, and rivers were to be emptied. He says first, Pass shall distress through the sea, that is, spread shall distress, etc., for so the verb {,}עברober, is to be taken here. Pass then shall distress through the sea, 281 that is, the Lord will terrify the 280This promise of restoration from Egypt and Assyria is considered by Grotius, Dathius, and Henderson, as having been fulfilled literally. Grotius says that one hundred and twenty thousand were restored from Egypt [a larger number than what was restored from Babylon] by Ptolemy Philadelphus, and that many were restored from Assyria by Alexander, the son of Antiochus Epiphanes, and by Demetrius; and he refers to Josephus's of the Fathers, and some moderns, such as Marckius and Henry, viewed the prophecy as fulfilled in a spiritual sense, that is, in the spiritual restoration of the Jews, the language being taken from what belonged to a temporal restoration. But Scott and Adam Clarke seemed disposed to regard this prophecy as yet to be fulfilled, in the restoration of the Jews to their own land, as well as to the faith of the gospel. — Ed.
281So Pagninus, Drusius, and the Syriac. The Septuagint, the Arabic, the Vulgate, and also Jerome, give a different version — "And he shall pass through the narrow sea," or, "through the straits of the sea;" and this is the obvious meaning of the Hebrew, which is literally, "and he shall pass through the sea of straitness," or narrowness, i.e., through the (or a) narrow sea; the allusion is evidently to the Red Sea, which is narrow. Henderson connects [{[{צרהas a verb with the