Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
MINOR PROPHETS
by this prophecy? It does unquestionably appear that the Prophet speaks here of the kingdom of Christ; and we know that the Church was then really restored, and that the Jews not only recovered their former state from which they had fallen, but that their kingdom was increased: for how great became the splendor of the kingdom and of the temple under Christ? This then is what the Prophet now means, when he promises to the Jews the heritage which they had lost; yea, God then enlarged the borders of Judea. Hence he shows that they should not only be restored to their former condition, but that the kingdom would be increased in splendor and wealth, when Christ should come. Let us now run over the words.
Possess then shall they the south of the mount of Esau. The space was no doubt great: even when David reigned, the Jews did not possess that part or south portion of mount Seir. Then the Prophet, as I have said, shows that the borders of the kingdom would be more extensive than they had been. And the plain, he says, of the Philistines On that side also the Lord would cause that the Jews would extend farther than their kingdom. And possess they shall the fields of Ephraim Here I will not spend much labor in describing the land: but it is enough for us to understand that the design of the Prophet was to show, that the state of the people after their exile would be far more splendid than it had been before, even under the reign of David. What he means by Gilead is not very clear: but it is not probable that mount
Gilead is referred to here, which was not far distant from the tribe of Benjamin, but rather that a town or some place distant from that part, and not included in their portion, is pointed out.
He afterwards adds, And the migrations of this host of the children of Israel, etc.
There is here an obscurity in the words. The Hebrews by Canaan mean the Illyrians as well as Germans, and also the Gauls: for they say, that the migration, which shall be dispersed in Gaul, and in Germany, and in these far regions, shall possess the southern cities. Now by Zarephath they understand Spain. But we know, as we have elsewhere said, that the Jews are very bold in their glosses: for they are not ashamed to trifle and to blend frivolous things; and they assert this as though it were evident from history, and easily found out. Thus they prattle about things unknown to them, and this they do without any reason or discrimination. The Prophet, I doubt not, means here that all those territories, which had been formerly promised to the children of Abraham, would come into their possession when the Lord would send his Christ, not only to restore what had fallen, but also to render the state of the people in every way blessed. The import of the whole then is, that the Jews shall not only recover what they had lost, but what had not hitherto been given them to possess: all this the Lord would bestow on them when Christ came. It follows ---
Obadiah 21
21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord's.
21. Et ascendent servatores in montem Sion, ad judicandum montem Esau; et erit Jehovae regnum.
Here the Prophet says, that there are in God's hand ministers, the labor of whom he employs to preserve his own people. He alludes here, I have no doubt, to the his-
JOHN CALVIN
tory of the judges. We indeed know that the people of Israel were often so distressed, that their deliverance was almost incredible; and that yet they were also delivered in such a way as to have made it evident that the hand of God had appeared from heaven. Since this then was well known to the Jews, the Prophet here reminds them that God had still in his hand redeemers, whenever it might please him to gather his people. God then shall send preservers, even as he did send them formerly to your fathers. They had indeed found true by experience what the Prophet says here, not only once, but more than ten times. This then ought to have served much to confirm this prophecy.
Ascend then shall they who will judge the mount of Esau, --- who, being endued with the power of God and his authority, will execute judgment on mount Seir and on the whole nation, and will avenge the cruelty which Edom had exercised towards the children of Abraham.
But this passage shows, that Christ came not to be the minister of our deliverance and salvation in an ordinary way, but that he became our savior in a special manner; so that he stands alone in that capacity: and this is a very strong argument against the Jews. They confess that the Messiah would be the Redeemer of his people, but they ascribe this ofÏce to him in a general way, as they do to David and other kings.
But it certainly appears from this passage, that the Messiah would not be of the common class, for saviors would be under him as his ministers. This the Jews dare not to deny, though they grumble: for it would be absurd that he should be one of their number. Since then he was sent to be a Redeemer and Savior in a way different from others, it follows that he is not man only, but that he is the Author of salvation.
It would indeed be easy to reply, ``Why do you speak to us of many redeemers?
Do you not hope for one Savior? If God will commit this ofÏce to many in an equal degree, why are there so many glorious promises respecting the Messiah? Why are we ever reminded of him alone? Why is he alone set forth to us as the ground of our salvation?'' It hence certainly appears that Christ is to be distinguished from all others, and that others are saviors under his authority; and such were the apostles, and such are all at this day, the labor and ministry of whom God employs to defend and support his Church.
Now he adds, Jehovah's shall be the kingdom. But as it is certain, that it was God's purpose to rule among his people after having restored them, in no other way than by the power of Christ, the Prophet, by saying that the kingdom of Christ would be Jehovah's, means, that it would be really divine, and more illustrious than if he had employed the labor of men. But two things must be here observed by us, --- that God himself really rules in the person of Christ, --- and that it is the legitimate mode of ruling the Church, that God alone should preside, and hold alone the chief power. Hence it follows, that when God does not appear as the only King, all things are in confusion, without any order. Now God is not called a King by way of an empty distinction: but then only is he regarded a King in reality, when all submit themselves to him, when they are ruled by his word; in short, when all creatures become silent in his presence. To God then belongs the kingdom. We hence see that the Church has no existence, where the word of God does not so prevail in its authority, as to
MINOR PROPHETS
keep down whatever height there is in men, and to bring them under the yoke, so that all may depend on God alone, that all may look up to him, and that he may have all in subjection to himself.
Prayer.
Grant, Almighty God, that as we are so scattered in our pilgrimage in this world, that even a dreadful spectacle is presented to our eyes, when we see thy Church so miserably rent asunder, O grant, that being endued with the real power of thy Spirit, and gathered into one, we may so cultivate brotherly kindness among ourselves, that each may strive to help another, and at the same time keep our eyes fixed on Christ Jesus; and though hard contests may await us, may we yet be under his care and protection, and so exercise patience, that having finished our warfare, we may at last enjoy that blessed rest, which thou hast promised to us, and which is laid up for us in heaven, and which has also been purchased for us by the blood of Christ thy Son, one Lord. Amen.
End of the Commentaries on Obadiah.
Commentary on Jonah
Commentary on Jonah
Preface by the Author
At what time Jonah discharged the ofÏce of a Teacher, we may in some measure learn from 2 Kings 14:1 for it is certain that he is the person there mentioned in Sacred history, as he is expressly called the son of Amittai 84 . It is said there that Jeroboam, the son of Joash, had enlarged the borders of his kingdom, from the entrance into Hamath to the sea of the desert, according to the word of Jonah, the servant of God, the son of Amittai, who came from Gath. It was then at that time, or shortly before, that Jonah prophesied. And it is certain that he was not only sent to the Ninevites, but that he also was counted a Teacher among the people of Israel.
And the beginning also of his Book seems to intimate what I have said, --- that he was an ordinary Prophet among the people of Israel, for it begins with a copulative, And the Word of the Lord came to Jonah. Though the Holy Spirit does in other places speak sometimes in this manner, yet I doubt not but that Jonah intimates that he was recalled from the discharge of his ordinary ofÏce, a nd had a new charge committed to him, --- to denounce, as we shall see, on the Ninevites a near destruction.
We must now then understand, that Jonah taught among the people of Israel, but that he received a command to go to the Ninevites. Of this command we shall take notice in its proper place; but it is right that we should know that he was not then only made a Prophet, when he was given as a Teacher to the Ninevites, but that he was sent to the Ninevites after having for some time employed his labors for God and his Church.
This Book is partly historical and partly didactic. For Jonah relates what happened to him after he had attempted to avoid the call of God, and what was the issue of his 84He was of Gath-hepher, in the tribe of Zebulun, a part of lower Galilee, Joshua 19:13. He prophesied in the reign of Jeroboam the second, king of Israel, who began to reign 823 before Christ, and reigned in Samaria 41 years. See 2 Kings 14:23-25." — Newcome.
JOHN CALVIN
prophecy: this is one thing. But at the same time he mentions the kind of doctrine which he was commanded to proclaim, and he also writes a Song of Thanksgiving.
This last part contains doctrines and is not a mere narrative.
I come now to the words.
Commentaries on the Prophet Jonah
Chapter 1
Lecture Seventy-second.