Lecture One Hundred and Thirty-first

The Prophet, after having declared why it was necessary to add new stimulants, now exhorts Zerubbabel and Joshua, and also the people, to be courageous, and thus to proceed with the work. And he again repeats what he had said, that the Lord was with them; I am with you, he says. Now this one thing is enough for us, that is, when God declares that he is with us; for his aid, we know, is stronger than the whole world, however Satan may on every side attempt to resist us.

He also adds, that his Spirit would be in the midst of them; and then he says, that there was no reason for them to fear. By his Spirit God means the power by which he strengthened their minds, that they might not give way to their trials, or, that fear might not hinder them. And what is particular is joined to what is general; for God is present with his own in various ways: but he especially shows, that he is present when, by his Spirit, he confirms weak minds. He then bids them all to be of a courageous mind. This is one thing. But he also shows whence this courage proceeded; for he sustained them by his Spirit when they were growing faint, or when they were not able to resist fears. The Prophet reminds them by these words, that courage was to be sought from God.

We hence learn that what belongs to our calling and duty is not required from us as though we were able to perform everything; but when the Lord, according to his own right, commands, he offers the help of his Spirit; and thus we ought to connect the promise of grace with the precept, of which foolish men take no notice, who deduce free will from what is commanded: for they thus reason—that it is in vain to require from us what is above our ability, and that as God requires us to form our life according to the rule of the highest perfection, it is therefore in our power to perform the highest justice. But the Prophet here, in the first place, exhorts Joshua and Zerubbabel, and the whole people, to be courageous, and then, he immediately adds, that the Spirit of God would be in the midst of them; as though he had said, that there was no reason for them to despond, though they had not sufficient strength in themselves; for courage was to be sought from the Spirit of God, who would dwell among them. In short, the Prophet teaches us that the faithful are so to strive as not to arrogate anything to themselves, but to offer themselves to be ruled by the Lord, that he may supply them with weapons as well as with strength, and thus conquer in them; for though the victory is ascribed to us it is yet certain that God conquers in us.

He then adds, According to the word; for so I render the particle את, at ¹⁴⁵¹⁴⁵     This is the most approved manner. There is no instance in which it means "according.” It may be rendered—“This is the word,” etc. There were two things which were intended to dispel their fear—the covenant made with the fathers, and the Spirit of God—the spirit of prophecy, “standing,” or existing among them. The Chaldee Paraphrase is—“My Prophets are teaching among you.” The verse may be thus translated—
   This is the word which I covenanted with you
At your coming forth from Egypt,
And my Spirit is continuing among you; fear not.
   Junius and Tremelius render the [את], “with,” and the verse thus—
   With the word (i.e., having the word) which I covenanted with you
When ye came forth from Egypt,
And with my Spirit standing among you, fear not.
   Henderson considers “the word,” and “my Spirit,” to be nominatives to the particle “standing,” or rather to the auxiliary verb which is to be understood before it, and that “standing” is in the singular number, on account of the nearer nominative “my Spirit.” Newcome follows our version, and views [את] as a preposition—“according to.”—Ed. They who think that the Jews are here reminded that it was their duty to obey God, and purely to serve him, and truly to keep his law, according to what he had commanded them when he brought them out of the land of Egypt, far depart from the design of the Prophet; for the Prophet pursues the same subject; and in the latter clause he confirms what I have just mentioned—that the Spirit of God would be in the midst of them. He therefore shows that he promises nothing new, but what God had formerly engaged to give to their fathers. If any one prefers taking the particle את, at in an explicative sense, I do not object; for the meaning would be the same—that this is the word which he had promised. The object of the Prophet is by no means doubtful; for he means to teach us that God is faithful and constant in his promises, and that the Jews would find this to be the case, for he would perform what he had formerly promised to their fathers. The word, he says, which I had covenanted with you when I brought you out of Egypt. For the Prophets were wont to remind the faithful of the ancient covenant, that they might gain more credit to their special prophecies. We indeed know that whatever God had promised to the Jews, was founded on their first adoption. When, therefore, the Prophets brought forward the ancient covenant, it was the same as though they led the Jews back to the fountain itself; for the promises, which now and then occurred, were like streams which flowed from the first spring, even their gratuitous covenant.

We now then see why an express mention is made of the ancient compact which God had made with the chosen people at their departure out of Egypt.

It must also be observed, that God became then the Redeemer of his people, in order to be their eternal Father, and thus to be the perpetual guardian of their safety. Hence the design of what the Prophet says is to show that their fathers were not formerly redeemed, that their children might reject God, but that he might continue his favor to his people to the end. But the ultimate issue is to be found in Christ, that is, the full accomplishment; for God does not cease to show kindness in him to his chosen people, but performs much more fully and abundantly what he had previously exhibited under types and shadows. For whatever he conferred on his ancient Church, was, as it were, a prelude of his vast bounty, which was at length made known by the coming of Christ.

We now clearly apprehend what the Prophet meant: For he upbraided the Jews for their stupidity, because they did not consider that their fathers were formerly delivered from Egypt, that God might defend them to the end. Hence he bids them maturely to examine the design and character of the covenant which God made at their departure from Egypt; for he entered into covenant with them, that he might be their Redeemer, and confer on them the fullness of all blessings. Since it is so, he says, the time is now come when God will perform what he then promised to your fathers; and whatever faithfulness ye have hitherto found in God, ought to be applied for this end—that ye may feel assured that ye have been now restored to your country, in order that he might re-establish his Church, and that ye might not continue in that low condition, which now depresses your minds. As then ye ought to look for that fullness of happiness which God formerly promised, either his covenant is void and he unfaithful, or ye ought with cheerfulness and alacrity to proceed with the work. It follows—