--- title: "Commentary on Habakkuk, Zephaniah and Haggai" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 30 of 59 url: https://scriptura.si/works/john-calvin-commentary-on-habakkuk-zephaniah-and-haggai/30/ cite: "John Calvin, tr. John Owen, Commentary on Habakkuk, Zephaniah and Haggai, section 30. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-habakkuk-zephaniah-and-haggai/30/" --- # Commentary on Habakkuk, Zephaniah and Haggai *John Calvin, tr. John Owen* Calvin on Habakkuk, Zephaniah and Haggai. ## 30. Zephaniah 2:4, 5 Source: https://scriptura.si/works/john-calvin-commentary-on-habakkuk-zephaniah-and-haggai/30/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-habakkuk-zephaniah-and-haggai/30/#p-N [¶0] Zephaniah 2:4, 5 4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. 4. Quia Aza derelicta erit, et Aksalon in vastiationem; Asdod in meridie expellent, et Ekron dissipabitur. 5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant. 5. Heus habitatores funiculi maris (vel, regionis) gens Cretim; sermo Iehovae contra vos Canaan, terra Philistim; et exterminabo te, ne sit habitator. [¶1] The Prophet begins here to console the elect; for when God’s vengeance had passed away, which would only be for a time against them, the heathens and foreigners would find God in their turn to be their judge to punish them for the wrongs done to his people; though some think that God’s judgment on the Jews is here described, while yet the Prophet expressly mentions their neighbors: but the former view seems to me more suitable,—that the Prophet reminds the faithful of a future change of things, for God would not perpetually afflict his chosen people, but would transfer his vengeance to other nations. The meaning then is—that God, who has hitherto threatened the Jews, would nevertheless be propitious to them, not indeed to all the people, for a great part was doomed to destruction, but to the remnant, whom the Lord had chosen as a seed to himself, that there might be some church remaining. For we know, that God had always so moderated the punishment he inflicted on his people, as not to render void his covenant, nor abolish the memory of Abraham’s race: for this reason he was to come forth as their Redeemer. [¶2] Since then the Prophet speaks here against Gaza, and Ashkelon, and Ashdod, and Akron, and the Philistine, and the Cretians and others, he intended no doubt to add courage to the faithful, that they might not despair of God’s mercy, though they might find themselves very grievously oppressed; for he could at length put an end to his wrath, after having purged his Church of its dregs. And this admonition the faithful also need, that they may not envy the wicked and the despisers of God, as though their condition were better or more desirable. For when the Lord spares the wicked and chastens us, we are tempted to think that nothing is better than to shake off every yoke. Lest then this temptation should have assailed the faithful, the Prophet reminded them in time, that there was no reason why the heathens should flatter or congratulate themselves, when God did not immediately punish them; for their portion was prepared for them. [¶3] He mentions Gaza first, a name which often occurs in scripture. The Hebrews called it Aza; but as ע, oin, is the first letter, the Greeks have rendered it Gaza, and heathen authors have thought it to be a Persia word, and it means in that language a treasure. But this is a vain notion, for it is no doubt a Hebrew word. He then adds Ashkelon, a city nigh to Gaza. In the third place he mentions Ashdod, which the Greeks have translated Azotus, and the Latins have followed the Greeks. He names Ekron in the last place. All these cities were near to the Jews, and were not far from one another towards the Moabites and the Idumeans. [¶4] He then adds, Ho! (or, woe to, הו) the inhabitants of the line of the sea. The region of the sea he calls Galilee; and he joins the Kerethites and the Philistine. Some think that he alludes to the troops, who carried on war under David; for he had chosen his garrison soldiers from that nation, that is, from the people of Galilee, and had called them Kerethites and Philistine. But I know not whether the Prophet spoke so refinedly. I rather think, that he refers here to those heathen nations, which had been hostile to the Jews, though vicinity ought to have been a bond of kindness. Hence he includes them all in the name of Canaan: for I do not take it here, as some do, as signifying merchants; for the Prophet evidently means, that however called, they were all Canaanites, who had been long ago doomed to destruction. Since then those regions had been enemies to the Jews, the Prophet intimates that God would become the defender of his chosen people. [¶5] The word of Jehovah is against you. God, who has hitherto threatened his own people, summons you to judgment. Think not that you will escape unpunished for having vexed his Church. For though God designed to prove the patience of his people, yet neither the Moabites, nor the rest, were excusable when they cruelly oppressed the Jews; yea, when they purposed through them to fight with God himself, the creator of heaven and earth. He afterwards adds, There shall be no inhabitant, for God would destroy them all. We now see that the Prophet had no other design but to alleviate the bitter grief of the faithful by this consolation,—that their miseries would be only for a time, and that God would ere long punish their enemies. It follows— ### Zephaniah 2:6, 7 [¶7] Zephaniah 2:6, 7 6. And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks. 6. Et erit funiculus maris (id est, regio; sed metaphorice Hebraei vocant regionem, funiculum, propter distributionem) habitaculum caulis pastorum et septa ovium. 7. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity. 7. Et erit regio reliquiis domus Jehudah, apud eos pascentur, in domibus Ascalon vesperi accubabunt; quia visitabit Jehova Deus ipsorum ipsos, et reducet captivitatem eorum. [¶8] The Prophet confirms what he has before said respecting the future vengeance of God, which was now nigh at hand to the Moabites and other neighboring nations, who had been continually harassing the miserable Jews. Hence, he says, that that whole region would become the habitation of sheep. It is a well known event, that when any country is without inhabitants shepherds occupy it; for there is no sowing nor reaping there, but grass alone grows. Where, therefore, there is no cultivation, where no number of men are found, there shepherds find a place for their flocks, there they build sheep cots. It is, therefore, the same as though the Prophet had said, that the country would be desolate, as we find it expressed in the next verse. [¶9] He immediately adds, but for a different reason, that the coast of the sea would be a habitation to the house of Judah. And there is here a striking divergence from the flocks of shepherds to the tribe of Judah, which was as it were, the chosen flock of God. The Prophet then, after having said that the region would be waste and desolate, immediately adds, that it would be for the benefit of the chosen people; for the Lord would grant there to the Jews a safe and secure rest. But the Prophet confines this to the remnant; for the greater part, as we have already seen, were become so irreclaimable, that the gate of mercy was completely closed against them. The Prophet, at the same time, by mentioning a remnant, shows that there would always be some seed from which God would raise up a new Church; and he also encourages the faithful to entertain hope, so that their own small number might not terrify them; for when they considered themselves and found themselves surpassed by a vast multitude, they might have thought that they were of no account. Lest then they should be disheartened the Prophet says that this remnant would be the object of God’s care; for when he would visit the whole coast of the sea and other regions, he would provide there for the Jews a safe habitation and refuge. [¶10] That line then, he says, shall be for the residue of the house of Judah; feed shall they in Ashkelon, and there shall they lie down in the evening; that is, they shall find in their exile some resting-place; for we know that the Jews were not all removed to distant lands; and they who may have been hid in neighboring places were afterwards more easily gathered, when a liberty to return was permitted them. This is what the Prophet means now, when he says, that there would be a refuge in the night to the Jews among the Moabites and other neighboring nations. [¶11] A reason follows, which confirms what I have stated, for Jehovah their God, he says, will visit them. We hence see that the Prophet mitigates here the sorrow of exile and of that most grievous calamity which was nigh the Jews, by promising to them a new visitation of God; as though he had said, Though the Lord seems now to rage against you, and seems to forget his own covenant, yet he will again remember his mercy, when the suitable time shall come. And he adds, he will restore their captivity; and he added this, that he might show that his favor would prove victorious against all hindrances. The Jews might indeed have raised this objection, Why does not the Lord help us immediately; but he, on the contrary, allows our enemies to remove us into exile? The Prophet here calls upon them to exercise patience; and yet he promises, that after having been driven into exile, they should again return to their country; for the Lord would not suffer that exile to be perpetual. It now follows— ### Zephaniah 2:8 [¶13] Zephaniah 2:8 8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border. 8. Audivi opprobrium Moab, et contumelias filiorum Ammon, quibus exprobrarunt populo meo, et se extulerunt contra terminum ipsorum. [¶14] The Prophet confirms what I have just said of God’s vengeance against foreign enemies. Though all the neighboring nations had been eager in their hostility to the Jews, yet we know that more hatred, yea and more fury, had been exhibited by these two nations than by any other, that is, by the Moabites and the Ammonites, notwithstanding their connection with them by blood, for they derived their origin from Lot, who was Abraham’s nephew. Though, then, that connection ought to have turned the Moabites and the Ammonites to mercy, we yet know they always infested the Jews with greater fury than others, and as it were with savage cruelty. This is the reason why the Prophet speaks now especially of them. Some indeed take this sentence as spoken by the faithful; but the context requires it to be ascribed to God, and no doubt he reminds them that he looked down from on high on the proud vauntings of Moab which he scattered in the air, as though he had declared that it was not hidden or unknown to him how cruelly the Moabites and Ammonites raged against the Jews, how proud and inhuman they had been. And this was a very seasonable consolation. For the Jews might have been swallowed up with despair, had not this promise been made to them. They saw the Moabites and the Ammonites burning with fury, when yet they had not been injured or provoked. They also saw that they made gain and derived advantage from the calamities of a miserable people. What could the faithful think? These wicked men not only harassed them with impunity, but their cruelty and perfidy towards them was gainful. Where was God now? If he regarded his own Church, would he not have interposed? Lest then a temptation of this kind should upset the faithful, the Prophet introduces God here as the speaker,— [¶15] I have heard, he says, the reproach of Moab; I have heard the revilings of Amman: “Nothing escapes me; though I do not immediately show that these things are regarded by me, yet I know and observe how shamefully the Moabites and the Ammonites have persecuted you: they at length shall find that I am the guardian of your safety, and that you are under my protection.” We now apprehend the Prophet’s design. Nearly the same words are used by Isaiah, Isaiah 16:1, and also by Jeremiah Jeremiah 48:1, they both pursue the subject much farther, while our Prophet only touches on it briefly, for we see that what he says is comprised in very few words. But by saying that the reproach of Moab and the revilings of the children of Amman had come into remembrance before God, what he had in view was—that the Jews might be assured and fully persuaded that they were not rejected and forsaken, though for a time they were reproachfully treated by the wicked. The Prophet indeed takes the words reproach and revilings, in an active sense. [¶16] He then adds, By which they have upbraided many people. God intimates here that he does not depart from his elect when the wicked spit, as it were, in their faces. There is indeed nothing which so much wounds the feelings of ingenuous minds as reproach; there is not so much bitterness in a hundred deaths as in one reproach, especially when the wicked licentiously triumph, and do this with the applauding consent of the whole world; for then all difference between good and evil is confounded, and good conscience is as it were buried. But the Prophet shows here, that the people of God suffer no loss when they are thus unworthily harassed by the wicked and exposed to their reproach. [¶17] He at last subjoins that they had enlarged over their border. Some consider mouth to be understood—they have enlarged the mouth against their border; and the word, it is true, without any addition, is often taken in this sense; but in this place the construction is fuller, for the words על-גבולם, ol-gebulam, over their border, follow the verb. The Prophet means that God’s wrath had been provoked by the petulance of both nations, for they wished to break up, as it were, the borders, which had been fixed by God. The land of Canaan, we know, had been given to the Jews by an hereditary right;—When the Most High, says Moses, divided the nations, he set a line for Jacob. Deuteronomy 32:8. It is indeed true that the possessions of the nations were allotted to them by the hidden counsel of God; but there was a special reason as to his chosen people; for the Lord had made Abraham the true possessor of that land, even for ever. Genesis 17:8. Now the Moabites were confined, as it were, to a certain place; the Lord had assigned to them their own inheritance. When, therefore, they sought to go beyond and to invade the land of the Jews, God’s wrath must have been kindled against them; for they thus fought, not against mortals, but against God himself; for by removing the borders fixed by him, they attempted to subvert his eternal decree. We now then understand why the Prophet says that the children of Moab and of Ammon had enlarged over the border of those who had been placed in the land of Canaan by God’s hand; for they not only sought to eject their neighbors, but wished and tried to take away from God’s hand that inheritance which the Lord had given to Abraham, and given, as I have said, in perpetuity. ### Prayer Lecture 122 ### Prayer [¶20] Grant, Almighty God, that as thou hast been pleased to consecrate us a peculiar people to thyself, we may be mindful of such an invaluable favor, and devote ourselves woody to thee, and so labor to cultivate true sincerity as to bear the marks of thy people and of thy holy Church: and as we are so polluted by so many of the defilements of our own flesh and of this world, grant that thy Holy Spirit may cleanse us more and more every day, until thou bringest us at length to that perfection to which thou invites us by the voice of thy gospel, that we may also enjoy that blessed glory which has been provided for us by the blood of thy only begotten Son. Amen.