Commentary on Habakkuk Zephaniah Haggai Zechariah and Malachi John Calvin
JOHN CALVIN
purifying, not only as to the people, but as to the priests also; and hence it appears how corrupt the state of things had become among all classes. At the same time he seems indirectly to reprove hypocrisy, not only in the common people, but also in the Levites, for there is a contrast to be understood between the sacrifices they then offered, and those offered by their fathers.
By saying then that they would offer to Jehovah an oblation in righteousness, {,}מנחה{ }בצדקהmeneche betsadke, he intimates that their sacrifices had not been legitimate, for they had become polluted, and hence could not rightly minister to God. We hence see that the Levites are here reproved because they had polluted
God's service in not offering the right sacrifices such as he had prescribed in his law. This is not to be applied to the outward acts only, but also to the feelings and motives, because they did come to God's altars with minds well prepared.
To offer in righteousness is a mode of speaking common in Hebrew, and means to offer in a right way, so that there should be nothing wrong or worthy of blame. By the verb {,}ישבisheb, to sit, is intimated continuance; as though the Prophet had said, that corruption was so deeply fixed in the Levites that it could not in one day or by light means be purged away: in short, he meant by this one word to exaggerate the corrupt state of the people, for had only a slight washing been sufficient, he would have simply said, ``he will purify, he will cleanse, he will cast,'' or melt, 401 for he uses these three words: but he says, as I have stated, that he will sit to do these things, in order to show that he would continue in his work and carry it on for a long time, because the diseases being so inveterate they could not be easily healed. We now understand what the Prophet means. He afterwards adds ---
Malachi 3:4
4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.
4. Et gratia erit Iehovae oblatio Iehudah et Ierusalem, sicut a diebus antiquis et sicut annis pristinis.
This verse shows, that though he had just spoken of the sons of Levi, he yet had regard to the whole people. But he meant to confine to the elect what ought not to have been extended to all, for there were among the people, as we have seen and shall again presently see, many who were reprobates, nay, the greater part had fallen away; and this is the reason why the Prophet especially addresses the few remaining who had not fallen away.
But he names Judah and Jerusalem, for that tribe had returned to their own country, and sacrifices were offered at Jerusalem, though not with the splendor of ancient times, the state of things having become much deteriorated among those miser-
401"Fundet vel conflabit," so he renders {,{זקקwhich signifies to fuse, as given by the Septuagint, {χεει}. It properly means to strain off or separate, that is, wine from its lees, as in Isaiah 25:6; or, as here, the pure metal from its dross. It intimates such a process as is successful in separating the gold and silver from the base matter that may adhere to them. So that the ``expurgans --- cleansing'' of Piscator, or the ``defaecans --- defecating or fining from dregs,'' of Junius and Tremelius, very nearly expresses the idea. Newcome and Henderson translate this verb ``refine,'' as they do another verb, or rather participle, at the beginning of the verse. ``He will strain them, (colabit,)'' is the version of Jerome. Our version has ``purge,'' but ``cleanse'' is better. ``Defacate'' comes nearest to the original word. I would offer the following version --- 3. And sit will the fuser and purifier of silver; And he will purify the sons of Levi, And draw off their dross as that of silver and gold; And they shall be to Jehovah
The offerers of oblation in righteousness. The paraphrase of Dathius is substantially faithful --- As the gold-finer (or goldsmith --- aurifaber) and the purifier of silver sits, so he will purify the posterity of Levi, and will clarify (eliquabit) them as gold and silver, that they may rightly offer gifts to Jehovah. --- Ed.