Calvin's on Zephaniah 3:16
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The Prophet proceeds still to confirm the same truth, but employs a different mode of speaking. It shall, he says, be then said everywhere to Zion, Fear not, let not thine hands be let down , etc. For these words may no less suitably be applied to the common report or applause of all men, then to the prophetic declaration; so that the expression, It shall be said, may be the common congratulation, which all would vie to offer. The import of the whole is, that Jerusalem would be so tranquil that either the Prophets, or all with common consent would say, “Thou enjoyest thy rest: for God really shows that he cares for thee; there is therefore no cause for thee hereafter to fear.” For there is expressed here a real change: since the Jews had been before in daily fear, the Prophet intimates, that they would be so safe from every danger, as to be partakers of the long-wished-for rest, with the approbation even of the whole world. Hence, it shall be said—by whom? either by the Prophets, or by common report: it makes no great difference, whether there would be teachers to announce their state joyful and prosperous, or whether all men would, by common consent, applaud God’s favor, when he had removed from his people all wars, troubles, and fears, so as to make them live in quietness. It shall then be said to Jerusalem, fear not; Sion! let not thine hands be relaxed . By saying Fear not, and let not thine hands be relaxed, he intimates, that all vigor is so relaxed by fear, that no member can perform its function. But by taking a part for the whole, he understands by the word hands, every other part of the body; for by the hands men perform their works. Hence in Scripture the hands often signify the works of men. The meaning then is—that God’s Church would then be in such a state of quietness as to be able to discharge all its duties and transact its concerns peaceably and orderly. And it is what we also know by experience, that when fear prevails in our hearts we are as it were lifeless, so that we cannot raise even a finger to do anything: but when hope animates us, there is a vigor in the whole body, so that alacrity appears everywhere. The Prophet, no doubt, means here, that God thus succors his elect, not that they may indulge in pleasures, as is too often the case, but that they may, on the contrary, strenuously devote themselves to the performance of their duties. We ought therefore to notice the connection between a tranquil state and diligent hands; for, as I have said, God does not free us from all trouble and fear, that we may grow torpid in our pleasures, but that we may, on the contrary, be more attentive to our duty. Sion , then! let thine hands be no more torpid —Why? Jehovah , he says, in the midst of thee strong, will save . He repeats what he had said, but more fully expresses what might have appeared obscure on account of its brevity. He therefore shows here more at large the benefit of God’s presence—that God will not dwell idly in his Church, but will be accompanied with his power. For what end? To save. We hence see that the word גבור , gebur , ascribed to God, is very emphatical; as though he had said, that God would not be idle while residing in the midst of his Church, but would become its evident strength. And it is worthy of notice, that God exhibits not himself as strong that he may terrify his elect, but only that he may become their preserver. He afterwards adds, He will rejoice over thee with gladness . This must be referred to the gratuitous love of God, by which he embraces and cherishes his Church, as a husband his wife whom he most tenderly loves. Such feelings, we know, belong not to God; but this mode of speaking, which often occurs in Scripture, is thus to be understood by us; for as God cannot otherwise show his favor towards us and the greatness of his love, he compares himself to a husband, and us to a wife. He means in short—that God is most highly pleased when he can show himself kind to his Church. He confirms and shows again the same thing more clearly, He will be at rest (or silent) in his love . The proper meaning of חרש , charesh , is to be silent, but it means here to be at rest. The import is, that God will be satisfied, as we say in French, Il prendra tout son contentement ; as though he had said that God wished nothing more than sweetly and quietly to cherish his Church. As I have already said, this feeling is indeed ascribed to God with no strict correctness; for we know that he can instantly accomplish whatever it pleases him: but he assumes the character of men; for except he thus speaks familiarly with us, he cannot fully show how much he loves us. God then shall be at rest in his love; that is, “It will be his great delight, it will be the chief pleasure of thy God when he cherishes thee: as when one cherishes a wife most dear to him, so God will then rest in his love.” He then says, He will exult over thee with joy (122) These hyperbolic terms seem indeed to set forth something inconsistent, for what can be more alien to God’s glory than to exult like man when influenced by joy arising from love? It seems then that the very nature of God repudiates these modes of speaking, and the Prophet appears as though he had removed God from his celestial throne to the earth. A heathen poet says,— Not well do agree, nor dwell on the same throne, Majesty and love. (Ovid. Met. Lib. 2: 816-7.) God indeed represents himself here as a husband, who burns with the greatest love towards his wife; and this does not seem, as we have said, to be suitable to his glory; but whatever tends to this end—to convince us of God’s ineffable love towards us, so that we may rest in it, and being weaned as it were from the world, may seek this one thing only, that he may confer on us his favor—whatever tends to this, doubtless illustrates the glory of God, and derogates nothing from his nature. We at the same time see that God, as it were, humbles himself; for if it be asked
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pericope/per-zep-3-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological