John Calvin, Commentary on Zechariah



Commentaries on the Twelve Minor Prophets by John Calvin.

Now first translated from the original Latin, by the Rev. John Owen,
vicar of Thrussington, Leicestershire.

Volume Fifth. Zechariah and Malachi

WM. B. Eerdmans Publishing Company, Grand Rapids, 1950, Michigan.
Printed in the United States of America.

Printed in the United States of America
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TRANSLATOR'S PREFACE

This volume completes Calvin's Commentaries on the Twelve Minor
Prophets,--a Work which, had he written no other, would have been
sufficient to have rendered him illustrious as a faithful, lucid,
and practical expounder. In course of time, when his Comments shall
be carefully read, his high merits will no doubt be duly
acknowledged. The Translator can bear this testimony, that before he
read Calvin on the Minor Prophets, it was to him one of the least
interesting and the least instructive portions of the ancient
Scriptures; but that he finds it now one of the most interesting. It
practically exhibits to us especially two things, which it greatly
concerns us all to know,--what God is, and what man is. It sets
before us manifest facts which prove the wonderful mercy and
forbearance of God, and also the amazing tendency of man to
superstition, and his persistency in his course notwithstanding all
the powerful means adopted for his restoration.

    Zechariah began to prophesy two months after Haggai, as we find
by comparing Hag. i. 15, with Zech. i. 1. Ezra mentions them as the
two Prophets who encouraged the rebuilding of the Temple. Ezra v.1;
vi. 14.
    The greatest part of ZECHARIAH was written, according to LOWTH,
in prose; but adds that "some parts about the end of his Prophecy
(ch. ix. x. and the beginning of xi) are poetical and highly
embellished, and that they are sufficiently perspicuous, though
written by a Prophet, who of all is perhaps the most obscure." The
testimony of JEROME, as to his obscurity, is the same; he says that
he is "the most obscure as well as the longest of the Twelve Minor
Prophets." MARCKIUS concedes a majestic elegance to his diction, and
says, that "his enigmatical symbols may be fitly compared with those
of AMOS, EZEKIEL, DANIEL, and of JOHN, the Prophet of the New
Testament." "His prose," according to HENDERSON, "resembles most
that of EZEKIEL; it is diffuse, uniform and repetitious. His
prophetic poetry possesses much of the elevation and dignity to be
found in the earlier Prophets, with whose writings he appears to
have been familiar."
    The Book contains FOUR parts: the FIRST is a short message to
the Jews, ch. i. 1-6; the SECOND includes the rest of the first six
chapters, which record a series of eight visions confined to one
single night, and vouchsafed to the Prophet three months after the
first message; the THIRD contains two chapters, the seventh and the
eighth; and the FOURTH, the six remaining chapters.
    Since the days of Calvin a dispute has arisen, originated by
MEDE, respecting this last portion. Owing especially to a quotation
in Matt. xxvii. 9, 10, where Jeremiah, and not Zechariah, is
mentioned, many since the time of MEDE, such as HAMMOND, NEWCOME,
and several German divines, have adopted the notion, that these
chapters have somehow been misplaced, and that they belong to the
book of Jeremiah. This view has been strongly opposed by BLAYNEY and
others, who, together with SCOTT, ADAM CLARKE, and HENDERSON,
consider that there is no sufficient ground for such a supposition,
and who for various reasons think that there is a typographical
mistake in Matthew.
    "It is alleged," observes BLAYNEY, "that the Evangelist St.
Matthew, ch. xxvii. 9, cites a passage found in Zech. xi. 13, as
spoken, not by Zechariah, but by the Prophet Jeremiah. But is it not
possible, nay, is it not much more probable, that the word ( ) may
have been written by mistake by some transcribers of Matthew's
Gospel, that that those of the Jewish Church, who settled the Canon
of Scripture, of whom Zechariah himself is supposed to have been
one, should have been so grossly ignorant of the right author of
those chapters as to place them under a wrong name? It is not, I
think, pretended that these chapters have been found in any copy of
the Old Testament otherwise placed than as they now stand. But in
the New Testament there are not wanting authorities for omitting the
word Ieremiou."
    The other arguments urged by MEDE and others are successfully
combated by BLAYNEY as well as by HENDERSON. This first is, that
many things are mentioned in these chapters which correspond not
with Zechariah's time; the second, that the prophecy in ch. xi.
concerning the destruction of the Temple and of the people, is not
suitable to the scope of Zechariah's commission, which was to
encourage the people to build the Temple; and the third, that the
style of these chapters is different from that of the preceding
ones. These reasons, especially the two last, are justly said to be
easily accounted for by the supposition that Zechariah wrote the
former portions while he was young, (Ch. ii. 4,) and these chapters
in his advanced years. And BLAYNEY thinks that he is the ZECHARIAH
mentioned by our Saviour in Matt. xxii. 35, and that he was slain by
the Jews on account of these prophecies which he announced in his
old age.

    The last of the Old Testament Prophets, as admitted by all, was
Malachi. Who and what he was, we are left without any knowledge.
Some have supposed him to have been Ezra under another name, or
under the name of his office, as Malachi means a messenger. But most
think that he lived near a century after Haggai and Zechariah. USHER
places him in the year 416 before Christ, and BLAIR in 436. It
appears certain from ch. iii. 10, that his time was after the
building of the Temple. It is most probable that he was contemporary
with Nehemiah, especially after his second return from Persia, as
the same things are condemned by both,--foreign marriages and the
neglect of paying tithes. The Jews are wont to call him the seal
(chotam) of the Prophets.
    It is observed by LOWTH that Malachi wrote "in a middle sort of
style, and evidently in such a style as seems to prove that Hebrew
poetry had declined since the Babylonian exile, and that being now
in advanced age it was somewhat verging towards senility." But
HENDERSON speaks in a higher strain, "Considering the late age in
which he lived, the language of Malachi is pure; his style possesses
much in common with the old Prophets, but is distinguished more by
its animation than by its rhythmus or grandeur."

    The interesting character of the Commentary will be found to be
in no degree diminished in the Volume, but on the contrary
increased, though some of the subjects had been before discussed.
The same thoughts, no doubt, sometimes occur, but their different
connections ever introduce some variety. The Commentator follows his
text, and very seldom deviates from what it strictly requires, and
the application of it to present circumstances is generally natural
and obvious, and for the most part confined to a few sentences; so
the reader's attention is not diverted from the passage that is
explained. The main object throughout seems to be to interpret God's
Word and to impress it on the mind and heart, and so to apply it as
to render it the rule of our life and support of our hopes.
    The curious reader, fond of novelties, and enamoured with
speculative and fanciful notions, or one whose chief delight is in
dry criticisms, will not find much in Calvin to gratify him: but
those who possess a taste for Divine Truth, who seek to understand
what they read, and desire to be fed by "the sincere milk of the
Word," will, through a blessing from above, be abundantly
compensated by a careful perusal of his Comments. This is not said
merely as a matter of inference from the character of their
contents, but as the result of personal experience. The testimony
which the Translator can fully bear is similar to that of Bishop
Horne, when he finished his Commentary on Psalms, that the labour
has been attended with so much pleasure and enjoyment, that the
completion of his work occasions regret as well as joy; for the time
during which he has been engaged in translating Calvin has been the
happiest period of his life.

    As to the Indices, added to the Volume, the most important is
that to the subjects: and it is more useful than general readers may
perhaps consider it to be. The very reading of it may convey no
small measure of information. The variety of subjects handled in
these Volumes is very great, so that they include almost everything
in the wide range of Theology, not indeed discussed at large, but
briefly touched upon and explained.
    But as an illustration of the usefulness of this Index, let the
word FAITH be taken; and almost everything connected with it will be
found mentioned and referred to. Turn again to the word FAITHFUL,
which some of my co-workers have rendered BELIEVERS, and perhaps in
some instances more appropriately; and hardly anything belonging to
the character, spirit, life, and trials of God's people, will be
found wanting. If there be a wish to know what Popery is, what is
found under the word PAPISTS will disclose almost the whole
character of the system; and by referring to the Comment at all its
main lineaments will be found clearly exhibited in the character of
the superstitions and idolatries of the Jews. The real features of
errors are the same in every age, only somewhat modified by a change
of circumstances: but an enlightened observer can read Popery in the
history of the ancient Jews as clearly as in its own history. This
of course cannot be done by the spiritually blind and the deluded;
and yet so striking and palpable is the likeness in not a few
instances, that it is impossible for any not to see it, except they
be totally blind, and their judgement wholly perverted.

    There have been many Commentators before and after the time of
Calvin, but it may be doubted whether any of them possessed his
combined excellencies, especially the capacity of being so plain as
to be understood by common readers, and of being at the same time so
profound as to be interesting and instructive to the most learned;
so that his Comments do in this respect retain, in a measure, the
character of the book he interprets and explains. Of his superiority
over his predecessors we have the striking testimony of the learned
ARMINIUS, who, as he differed from him on several points of no small
importance, may justly be considered to have been an impartial
witness. His words are remarkable, --"Next to the reading of
Scripture, which I strongly recommend, I advise you to read the
Commentaries of Calvin, on whom I bestow higher eulogies than
Helmichius did; for I consider that he is INCOMPARABLE in
interpreting Scripture, and that his Commentaries are of more value
than all that the library of the Fathers transmits to us; so that I
concede to him even a spirit of prophecy superior to that of most,
yea, of all others."
    As to posterior Commentators, his comparative merits cannot
indeed be rated so high, as there have been in later years Writers
in this department of no ordinary character. Not to mention Foreign
Divines, our own might with advantage be referred to, such as HENRY,
LOWTH, DODDRIDGE, SCOTT, and ADAM CLARKE. And yet none of these can
be regarded as in all respects equal to Calvin as a Commentator.
Some of them excel him as Critics, and others in the number of their
practical deductions; but he surpasses them all in pointing out and
illustrating the main drift of a passage, in catching as it were its
very spirit, and in the power he possessed of impressing on the mind
in a few words both its meaning and its practical lessons. The
Comment never diverts us from the Text, it never occupies as it were
its place; but the Text itself, expounded and illustrated, is left
fixed and riveted on the mind.

                            J.O.
Thrussington, July 1849.



CALVIN'S PREFACE TO ZECHARIAH

The Prophecies of Zechariah come next. He was a fellow-helper and
colleague of Haggai, and also of Malachi, as it will presently
appear. These three, then, were sent by God nearly at the same time,
that they might assist one another, and that they might thus by one
consent and one mouth confirm what God had committed to them. It was
indeed of great service that several bore their testimony: their
prophecies gained thus greater authority; and this was needful, for
the people had to contend with various and most grievous trials.
Satan had already raised up great opposition to them; but there were
still greater evils at hand. Hence, to prevent them from despairing,
it was necessary to encourage them by many testimonies.
    But what our Prophet had especially in view was, to remind the
Jews why it was that God dealt so severely with their fathers, and
also to animate them with hope, provided they really repented, and
elevated their minds to the hope of true and complete deliverance.
He at the same time severely reproves them; for there was need of
much cleansing, as they still continued in their filth. For though
the recollection of their exile ought to have restrained them, and
to have made them carefully to fear and obey God, yet it seemed to
have been otherwise; and it will appear more fully as we proceed,
that being not conscious of having been punished for their sins,
they were so secure, that there was among them hardly any fear of
God, or hardly any religion. It was therefore needful to blend
strong and sharp reproofs with promises of favour, that they might
thus be prepared to receive Christ. This is the substance of the
whole. I shall now proceed to the words.




COMMENTARIES ON THE PROPHET ZECHARIAH

CHAPTER 1

Lecture One Hundred and Thirty-fourth.

Zechariah 1:1-3
1 In the eighth month, in the second year of Darius, came the word
of the LORD unto Zechariah, the son of Berechiah, the son of Iddo
the prophet, saying,
2 The LORD hath been sore displeased with your fathers.
3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn
ye unto me, saith the LORD of hosts, and I will turn unto you, saith
the LORD of hosts.

    We here learn what we have already stated,--that Haggai and
Zechariah were by God joined together, that they might confirm each
other's doctrine, for they had to do with a refractory people:
besides, the people had to endure hard and arduous trials, so that
they needed more than a common testimony to confirm them. Haggai
commenced the work of his office in the SIXTH month; Zechariah
shortly followed him, in the EIGHTH month of the same year. It has
already been shown who was the Darius mentioned here; though some
interpreters dissent, we may yet learn from certain and indubitable
proofs, that he was the son of Hystaspes. We shall again speak of
this Darius, when a better occasion will offer itself: I wished only
in passing to say thus much.
    THE WORD OF JEHOVAH CAME TO ZECHARIAH. We have already said
that the word of God comes in two ways to men. God addresses all
from the least to the greatest; but in the first place he sends his
word especially to his Prophets, to whom he commits the office of
teaching. The word of God thus comes to private individuals, and it
comes also to teachers, who sustain a public character, and become
God's interpreters or messengers. It was thus that God's word came
to Zechariah, not that he might keep to himself what God had said,
but that he might be a faithful dispenser of his truth.
    With regard to Zechariah, they are mistaken who regard him as
the son of Jehoiadah, they are mistaken by Christ in Matt. xxiii.
35. Zechariah is indeed said there to have been killed between the
temple and the altar, and he is called the son of Barachiah: but the
counting of years will easily prove their mistake, who would have
him to be the same Zechariah. The former, who is called in sacred
history the son of Jehoiadah the priest, was slain under Joash. Let
us now see how many kings succeeded him, and also how many years he
reigned. That Zechariah must have been almost two hundred years old
at the Babylonian exile, if he was alive, had be been a boy when he
was stoned. Now this Zechariah, of whom we now speak, performed the
office of a Prophet after the return of the people from exile. He
must then have been not only more than a hundred and fifty years of
age, but must have exceeded two hundred years when he died. The idea
respecting the renascence of men, being a reverie of the Jews, is
not worthy of a record, much less of a refutation. He is however
called the son of Barachiah; but the probable conjecture is that
Jehoiadah the priest had two names, and it does not appear that he
was a prophet. However this may be, the Zechariah who was stoned in
the temple by the order of the king, was the son of the high priest,
and died more than a hundred years before the Babylonian exile. For
we have said that this Darius was not the Mede who reigned with
Cyrus, but the son of Hystaspes, who reigned a long time after, that
is, after Cambyses and the Magi. Their want of knowledge is easily
proved, who think that these Prophets were sent by God before the
completion of the time mentioned by Jeremiah. As then the seventy
years had elapsed, this Prophet was no doubt born after the time
when the city was destroyed, the temple pulled-down, and the people
led captive into Babylon. I come now to the doctrine itself.
    ANGRY WAS JEHOVAH WITH ANGER AGAINST YOUR FATHERS. The Prophet
here refers to the severity of the punishment with which the Jews
had been visited, in order that posterity might know that God, who
so rigidly punishes the despisers of his word and instruction, ought
not to be provoked. For by saying that God was angry with anger, he
means, that God was in no common measure offended with the Jews, and
that the very grievousness of their punishment was a clear evidence
how displeased God was with them. But the object of the Prophet was
to rouse the Jews, that they might begin seriously to fear God on
seeing how dreadful is his wrath. The Apostle states it as a general
truth, that it is a dreadful thing to fall into the hands of the
living God, (Heb. x.30:) so also the Scripture speaks everywhere.
But Zechariah mentions here to his own people a signal evidence of
God's wrath, which ought to justly to have smitten all of them with
terror. He does not then speak here of a thing unknown, but reminds
them seriously to consider how terrible is God's vengeance; as a
proof of this, their fathers had been deprived of their perpetual
inheritance, they had suffered many degradations, and had also been
harassed and oppressed by tyrants; in short, they had been nearly
sunk in the lowest depths. Since then God has so severely dealt with
their fathers, the Prophet bids them to know that God ought to be
feared, lest they should grow wanton or indulge themselves in their
usual manner, but that they might from the heart repent, and not
designedly provoke God's wrath, of which their fathers had so severe
an experience.
    It then follows, THOU SHALT SAY TO THEM, RETURN YE TO ME, AND I
WILL RETURN TO YOU. The Prophet now expresses more clearly for what
purpose he had spoken of God's vengeance, with which he had visited
his chosen people, even that their posterity might take heed to
themselves; for the common proverb, "Fools by adversity become
wise," ought in this case to have been verified. For where there is
really a teachable spirit, men become instantly attentive to what
God says: but even when they are sluggish and slothful, it is a
wonder, that when they are smitten, the strokes which they feel do
not shake off at least in some degree their torpor. Hence the
Prophet, after having spoken of the punishments which God had
inflicted, exhorts the Jews to repentance.
    It ought however to be observed, that our Prophet not only
speaks of repentance, but shows also its true character, that the
Jews might not seek carelessly to please God, as is commonly the
case, but that they might sincerely repent; for he says, RETURN YE
TO ME, AND I WILL RETURN TO YOU. And this was not said without
reason, when we consider in what sort of delusions the Jews indulged
themselves immediately after their return. We have seen that they
became devoted to their private concerns, while the temple remained
desolate; and we also know what sacred history relates, that they
married heathen women, and also that many corruptions prevailed
among them, so that religion almost disappeared. They indeed
retained the name of God, but their impiety showed itself by clear
signs. It is then no wonder that the Prophet sharply stimulates them
to repentance.
    It must at the same time be noticed, that we cannot enjoy the
favour of God, even when he kindly offers to be reconciled to us,
except we from the heart repent. However graciously, then, God may
invite us to himself, and be ready to remit our sins, we yet cannot
embrace his offered favour, except our sins become hateful to us;
for God ceases not to be our judge, except we anticipate him, and
condemn ourselves, and deprecate the punishment of our sins. Hence
we then pacify God when real grief wounds us, and we thus really
turn to God, without dissimulation or falsehood. Now the experience
of God's wrath ought to lead us to this; for extremely heedless are
they who, having found God to be a Judge, do carelessly disregard
his wrath, which ought to have filled their hearts with fear. "Let
no one deceive you with vain words," says Paul, "for on account of
these things comes the wrath of God on the children of unbelief," or
on all the unbelieving. (Eph. v.6.) Paul bids us to consider all the
evidences which God gives of his wrath in the world, that they may
instruct us as to the fear of God; how much more then should
domestic examples be noticed by us? For the Prophet speaks not here
of foreign nations; but says, ANGRY HAS GOD BEEN WITH ANGER AGAINST
YOUR FATHERS. Since, then, it appeared evident that God had not
spared even his chosen people, they ought, unless they were in the
extreme refractory, to have carefully continued in obedience to the
law. Hence the Prophet here condemns their tardiness, inasmuch as
they had made so little progress under the chastisements of God.
    We thus see that no excuse can be brought before God, if we do
not make a right use of all the punishments by which he designs to
recover us from our sins. We have referred to that general truth
announced by Paul, that God's judgement, executed on the
unbelieving, ought to be feared; it hence follows that our
insensibility is extreme, if we are not thoroughly moved when God
teaches us by our own experience, or at least when he sets domestic
examples before us, as when he punishes our fathers and others
connected with us; for this mode of teaching comes much nearer to
us.
    But when the Prophet says, RETURN YE TO ME, AND I WILL RETURN
TO YOU, he means, as I have before stated, that though God meets
sinners, and is ready with extended arms to embrace them, his favour
cannot come to those to whom it is offered, except a real feeling of
penitence leads them to God. In short, the Prophet means, that
though they had returned from exile, they could not expect a
permanent state of safety, except they turned from the heart to him;
for if they imitated their fathers, God had in readiness far severer
scourges to chastise them; and they might also be again driven into
exile. he then briefly reminds them, that if they wished to enjoy
the incomparable kindness with which God had favoured them, it was
necessary for them seriously to return to him. Though, then God had
already in part returned to them, that is, he had really proved that
he was pacified and propitious to them, yet he had begun by many
evidences to show that he was again offended with them; for their
fruit had either withered through heat, or had been smitten by hail,
as we have found elsewhere; (Hag. ii, 17;) so that they had already
laboured for several years under want and other evils. God then had
not so blessed them, that they could in every way recognise his
paternal favour. This is the reason why the Prophet says, I WILL
RETURN TO YOU when ye return to me.
    We now perceive the meaning of the Prophet to be, that though
God had delivered his people, they ought yet to have feared lest his
wrath should suddenly burn against the ungrateful and the wicked,
and that being not in full favour, they ought also to have known
that God was still offended with them. So the Prophet shortly
reminded them, that it was no wonder that God treated them with no
great kindness, for they allowed no place for his favour, but
provoked his wrath, like their fathers, inasmuch as they did not
from the hear repent.
    The Papists allege this passage in defence of free-will; but it
is a most puerile sophistry. They say that the turning of God to men
is the same as their turning to him, as though God promised the
grace of his Spirit as a help, when men anticipate him. They imagine
then that free-will precedes, and then that the help of the Spirit
follows. But this is very gross and absurd. The Prophet indeed means
that God would return to the Jews; for he shows that God would in
every respect be a father to them, when they showed themselves to be
dutiful and respectful children. We must therefore remember that God
does not here promise the aid of his Spirit to assist free-will, and
to help the efforts of man, as these foolish and senseless teachers
imagine, but that he promises to return to the Jews to bless them.
Hence the return of God here is nothing else than the prosperity
which they desired; as though he had said--"Fear me from the heart,
and ye shall not labour under hunger and thirst; for I shall satisfy
you, as neither your fields nor your vines shall hereafter
disappoint your hopes. Ye shall find me most bountiful, when ye deal
with me in a faithful manner." This is the meaning.
    We must further bear in mind, that, according to the common
usage of Scripture, whenever God exhorts us to repentance, he does
not regard what our capacity is, but demands what is justly his
right. Hence the Papists adopt what is absurd when they deduce the
power of free-will from the command or exhortation to repent: God,
they say, would not have commanded what is not in our power to do.
It is a foolish and most puerile mode of reasoning; for if
everything which God requires were in our power, the grace of the
Holy Spirit would be superfluous; it would not only be as they say a
waiting-mind, but it would be wholly unnecessary; but if men need
the aid of the Spirit, it follows that they cannot do what God
requires of them. But it seems strange that God should bid men to do
more than what they can. It seems so indeed, I allow, when we form
our judgement according to the common perception of the flesh; but
when we understand these truths--that the law works wrath--that it
increases sin--that it was given that transgression might be made
more evident, then the false notion--that God requires nothing but
what men can perform, comes to nothing. But it is enough for us to
know, that God in exhorting us to repentance requires nothing but
what nature dictates ought to be done by us. Since it is so, however
short we are in the performance, it is not right to charge God with
too much strictness, that he demands what is beyond our power.
    The frequent repetition of God's name by the Prophet is
emphatical; it was done, that what he taught might more sharply goad
the hearts of the people. Had he simply said, that he had a
commission from above to remind the people of the punishments which
their fathers had endured, and also to call them to repentance, this
mode of teaching would not have so penetrated into their hearts, as
when the name of God is so often brought before them--THOU SHALT
SAY, THUS SAITH JEHOVAH OF HOSTS, RETURN TO ME, SAID JEHOVAH OF
HOSTS, AND I WILL RETURN TO YOU, SAITH JEHOVAH OF HOSTS. It surely
behoved the Jews, when they heard God's name pronounced three times,
to awake and to consider with whom they had to do. For what can be
more base or more disgraceful than for men, when God anticipates
them and desires to be united to them, to refuse to respond and to
devote themselves to his service?
    It is at the same time evident, that the Prophet adopted a mode
of speaking then in use: and we know that the language of the Jews
underwent a change after their Babylonian exile. It lost that
clearness and elegance which it possessed before: as it clearly
appears from the style of those who wrote after the exile. I allow
also that previously the Prophets exhibited not the same degree of
eloquence; for Isaiah differs greatly from Jeremiah and from Amos.
It is yet quite evident from the writings of the last Prophets, that
the language had become somewhat muddy after the return of the
people from exile. Let us now proceed--

Zechariah 1:4
Be ye not as your fathers, unto whom the former prophets have cried,
saying, Thus saith the LORD of hosts; Turn ye now from your evil
ways, and [from] your evil doings: but they did not hear, nor
hearken unto me, saith the LORD.

    In order to correct and to subdue the obstinacy of the people,
he here upbraids them with having descended from wicked and perverse
parents. The Jews, we know, too much flattered themselves; and we
know that they were especially inflated with the vain boasting that
they derived their origin from the holy fathers. But the Prophets
had something else in view. We indeed know that when anything
becomes customary, almost all become hardened and flatter themselves
in their vice; for immorality is then counted almost as the law, and
what is sanctioned by public consent seems lawful. Since then they
had not ceased for many years to provoke the wrath of God, it was
necessary to add this reproof, BE NOT LIKE YOUR FATHER: for they no
doubt imagined that God approved of them, as they were not worse
than their fathers. But God shows that their fathers had been very
wicked and perverse.
    Let us learn from this passage, that the examples which are
wont to be set up as a shield are so far from being of any weight
before God, that they enhance our guilt: and yet we see that this
folly infatuates many; for at this day the religion of the Papists
seems to them holy and irreprehensible, because it has been handed
down to them by their fathers. Hence, whenever they bring forward
the fathers, they think it a sufficient defence against the charge
of any errors. But nothing occurs more frequently in the Prophets
than the truth, that examples tend more to kindle the wrath of God,
when some men become the occasion of sin to others, and when
posterity think that whatever has proceeded from their fathers is
lawful.
    But we must at the same time bear in mind the design of the
Prophet, for he did not intend simply to show, that the Jews in vain
alleged the examples of the ancient; but, as I have said, he
intended to shake off their self-flatteries by which they lulled
themselves asleep; and he intended especially to put down those evil
practices, which by long use had prevailed among them. This then is
the reason why he says, BE NOT LIKE YOUR FATHERS. The Spirit employs
the same sentiment in many other places, especially in the ninety-
fifth Psalm, and also in other Psalms.
    Then he says, that the PROPHETS, who had been sent by God, had
cried to their fathers, but that they did not attend. As then
contempt of the truth had for so many ages prevailed among the Jews,
and as this impiety was not duly abhorred by them, since they
thought themselves to be as it were in perpetual possession--these
are the reasons why the Prophet expressly upbraids them with this,
that God's word had been formerly despised by their nation--CRY then
DID THE FORMER PROPHETS. He also exaggerates again their crime and
their sin, because God had often recalled them to himself but
without success. Had the Prophets been silent, and had God applied
no remedy for their defection, their ingratitude would not indeed
have been excusable; but since Prophets had often been sent to them,
in succession, one after the other, and each had endeavoured to
restore the wretched men to a state of safety, not to attend to
their holy and serious admonitions, by which God manifested his care
for their well-being, was a much more atrocious crime.
    We hence learn, that when we find any people prone to this or
that vice, it ought to be resisted with greater diligence; for Satan
almost always employs this artifice--that when he finds us prone to
this or that vice, he directs all his efforts to drive us headlong
into it.
    As then the Prophets had been for a long time despised by the
Jews, Zechariah designedly brings before them that perverseness
which had been too long known. CRY then DID the FORMER PROPHETS,
saying THUS SAITH JEHOVAH OF HOSTS, RETURN YE, I PRAY, FROM YOUR
EVIL WAYS, AND FROM YOUR EVIL WORKS; BUT THEY HEARD NOT NOR
ATTENDED. After having spoken of God's kind invitation, which was a
singular pledge of his love, since he thus manifested his concern
for their safety, he shows on the other hand how unworthily the Jews
had conducted themselves, for they obstinately rejected this favour
of God. They were indeed more than sufficiently proved guilty; for
by saying, RETURN YE, I PRAY, FROM YOUR EVIL WAYS AND FROM YOUR EVIL
WORKS, he assumes it as a fact that the reproofs given were just.
And he farther says, that they refused to hear. Hence their
perverseness was less endurable; for though they were self-
condemned, they did not yet repent, nor deigned to hearken to God.
And he subjoins the words, NOR DID THEY ATTEND; for by this
repetition is more fully expressed, not only their stupidity, but
their strange madness, inasmuch as they had so rejected God, and
closed up the door of his favour, as though they sought designedly
to drive him far from them, lest he should come to them.

Prayer

Grant, Almighty God, that as thou hast not only once embraced us in
thy paternal bosom, when it pleased thee to offer to us the
salvation obtained by the death of thine only-begotten Son, but
continuest also daily to invite us to thyself, and also to recall
the wandering to the right way--O grant, that we may not always
remain deaf and hardened against thy warnings, but bring to thee
hearts really submissive, and study so to devote ourselves to thee,
that it may be evident that we have not received thy grace in vain;
and may we also continue in the constant fruition of it, until we
shall at length fully attain that blessed glory, which having been
obtained for us, id daily set before us by the teaching of the
Gospel, that we may be confirmed in it. May we therefore make such
continual advances, through the whole course of our life, that
having at last put off all the corruptions of our flesh, we may be
really united to thee in that perfect purity to which thou invitests
us, and which we hope for, through the grace of thine only Son.--
Amen.


Lecture One Hundred and Thirty Five

Zechariah 1:5,6
5 Your fathers, where [are] they? and the prophets, do they live for
ever?
6 But my words and my statutes, which I commanded my servants the
prophets, did they not take hold of your fathers? and they returned
and said, Like as the LORD of hosts thought to do unto us, according
to our ways, and according to our doings, so hath he dealt with us.

    In what we considered yesterday Zechariah reminded the Jews of
the conduct of their fathers, in order that they might not, by their
continued sins, bring on themselves new punishments. Many
interpreters think that the sentiment contained at the beginning of
the fourth verse is now confirmed, YOUR FATHERS, WHERE ARE THEY? for
it seems t them that God is here exulting over the Jews--"Think now
what has happened to your fathers; are they not all gone and
destroyed?" They suppose also that the Jews answer, taking the
latter clause as spoken by them, "The Prophets also, have they not
perished? Why do you mention to us the fathers? There is no
difference between them and the Prophets; it is not therefore a
suitable argument." And then in the third place, they consider that
God refutes the answer given by the Jews, "But my word and my
statutes, what I had entrusted to the Prophets, have not been
without their effect." This view of the passage has been adopted by
many, and by all of the most ancient interpreters; and those who
followed them have been disposed to subscribe to it. But more
probable is the opinion of Jerome, who understands the latter clause
of false Prophets,--"Your fathers and your Prophets, where are
they?" as though God thus reproved the Jews: "See now, have not your
fathers miserably perished, and also the Prophets by whom they were
deceived?" Thus Jerome thinks that the object in both clauses is to
shake off the delusions of the Jews, that they might not harden
themselves against God's judgements, or give ear to flatterers. This
interpretation comes nearer to the design of the Prophet, though he
seems to me to have something else in view.
    I join the two clauses together, as they may be most fitly
united--"Your fathers and my Prophets have both perished; but after
their death, the memory of the doctrine, which has not only been
published by my servants, but has also been fully confirmed, is to
continue, so that it ought justly to terrify you; for it is very
foolish in you to enquire whether or not the Prophets are still
alive; they performed their office to the end of life, but the truth
they declared is immortal. Though then the Prophets are dead, they
have not yet carried away with them what they taught, for it never
perishes, nor can it at any age be extinguished. The ungodly are
also dead, but their death ought not to obliterate the memory of
God's judgements; but after their death these judgements ought to be
known among men, and serve to teach them, in order that posterity
may understand that they are not presumptuously to provoke God."
This seems to be the real meaning of the Prophet.
    By saying, YOUR FATHERS WHERE ARE THEY? AND THE PROPHETS DO
THEY LIVE FOR EVER? he makes a concession, as though he had said, "I
allow that both your fathers and my Prophets are dead; but my words
are they dead?" God, in a word, distinguishes between the character
of his word and the condition of men, as though he had said, that
the life of men is frail and limited to a few years, but that his
truth never perishes. And rightly does he mention the ungodly as
well as the Prophets; for we know that whenever God punishes the
despisers of his word, he gives perpetual examples, which may keep
men in all ages within the boundaries of duty. Hence, though many
ages have passed away since God overthrew Sodom and Gomorrah, yet
that example remains, and retains its use to this day; for the ruin
of Sodom is a mirror in which we may see at this time that God is
the perpetual judge of the world. Since then the ungodly have
perished, the punishment with which God visited their sins ought not
to be buried with them, but to be ever remembered by men. This is
the reason why he says, "your fathers are dead: this you must admit;
but as they had been severely chastised, ought ye not at this day to
profit by such examples?" Then he says, "my Prophets also are dead;
but it was my will that they should be the preachers of my truth,
and for this end, that after their death posterity might know that I
had once spoken through them." To the same purpose are the words of
Peter, who says, that he laboured that the memory of what he taught
might continue after he was removed from his tabernacle. "As then,"
he says, "the time of my dissolution is at hand, I endeavour as far
as I can, that you may remember what I teach after my death." (2
Pet. i. 15.) We now perceive the object of the Prophet.
    He then immediately adds, BUT MY WORDS AND MY STATUTES WHICH I
HAVE COMMITTED TO MY PROPHETS, HAVE THEY NOT LAID HOLD ON YOUR
FATHERS? We have seen that he made a concession in the last verse;
but here God expressly declares what I have stated--that though men
vanish, or are hence removed after a short time, yet heavenly truth
is ever firm, and retains its own power. But the Prophet uses
another form of expression, MY WORDS, he says, WHICH I HAVE
COMMITTED TO MY SERVANTS, THE PROPHETS, HAVE THEY NOT LAID ON YOUR
FATHER? that is, "ought the remembrance of the punishment, by which
I intended to teach you, and your children, and your grandchildren,
that ye might not provoke my wrath as your fathers did, to be lost
by you? Since the ye see the effect of my doctrine in your fathers,
why do ye not consider, that as I am always the same, my words
cannot possibly be in vain at the present day, or be without
effect?" We now see how clearly the Prophet distinguishes between
the word of God and the condition of men; for God does not declare
what is empty, nor give utterance to words which produce no effect;
but he executes whatever he has committed to his Prophets.
    He then adds, THEY RETURNED AND SAID, AS JEHOVAH OF HOSTS HAD
PURPOSED TO DO TO US ON ACCOUNT OF OUR WAYS AND OUR WORKS, SO HE
HATH DONE. Added here is a confession, which ought to have
perpetually stimulated the Jews, while they saw that the obstinacy
of their fathers had been subdued by the scourges of God. It is
indeed true, that though they been sharply chastised, many of them
did not yet really repent. God however extorted from them the
confession that they were justly punished. Even the ungodly then had
been constrained to give glory to God, and to confess that they were
justly treated as guilty; but their children became immediately
forgetful--was this a stupidity capable of being excused? He at the
same time indirectly warns posterity that they might not imitate the
negligence of their fathers, who would not have repented had they
not been severely chastised; but that they might, on the contrary
anticipate the judgement of God. We then see why the Prophet
mentions that the Jews, who had been severely treated, freely
confessed that they had been chastised by the hand of God; but we
must notice the words.
    He says, that the fathers had RETURNED. Though their repentance
was not sincere, yet God intimates that such was their punishment
that it drew from them the confession that is here mentioned. What
then could their posterity mean? or how could they become so
audaciously mad against God, when they saw that their fathers and
their obstinacy had been, as it were, broken down by the severe
strokes by which God had smitten them? He then subjoins, AND SAID,
AS JEHOVAH HATH PREPARED TO DO. They confessed that they suffered
evils not through chance, but that the purpose of God was thus
fulfilled, which they had previously despised and almost derided.
They further confessed, that they justly suffered; and they referred
to their works and to their course of life. Since, then, the father
had made this confession, who had hardened themselves long in their
sins, their posterity were wholly without excuse in going on still
to their own ruin, in containing impenitent, though warned by
examples so memorable. This is the import of the passage. It now
follows--

Zechariah 1:7-11
7 Upon the four and twentieth day of the eleventh month, which [is]
the month Sebat, in the second year of Darius, came the word of the
LORD unto Zechariah, the son of Berechiah, the son of Iddo the
prophet, saying,
8 I saw by night, and behold a man riding upon a red horse, and he
stood among the myrtle trees that [were] in the bottom; and behind
him [were there] red horses, speckled, and white.
9 Then said I, O my lord, what [are] these? And the angel that
talked with me said unto me, I will shew thee what these [be].
10 And the man that stood among the myrtle trees answered and said,
These [are they] whom the LORD hath sent to walk to and fro through
the earth.
11 And they answered the angel of the LORD that stood among the
myrtle trees, and said, We have walked to and fro through the earth,
and, behold, all the earth sitteth still, and is at rest.


   Here is related a second prophecy, connected with a vision. At
the beginning God alone spoke and gave commission to his Prophet to
reprove the Jews: he now confirms the prediction as to the reduction
of the city; for to the word is added a vision, which is, as we have
seen elsewhere, a sort of seal. As the vision is obscure it may be
variously explained, but I shall endeavour to accommodate it,
without any refinements, to our use; and so no ambiguity will
remain, provided we seek to be soberly and moderately wise, that is,
provided we aim at no more than what edification requires.
   The Prophet says, that a vision was given him; and he saw a
horseman among the myrtles sitting on a red horse; and with him
there were horses red, variegated and white, and having no doubt
riders. So I understand the passage; for extremely gross is the idea
that the horses spoke. There were then, as it were, a troop of
horsemen; but the Prophet says, that one appeared as the chief
leader, who was accompanied by others. In the meantime an angel
stood at the side of the Prophet, who led him, and showed to him his
concern for the holy city and the chosen people. He then adds, that
these horsemen had returned from an expedition; for they had been
sent to review the whole world and its different parts. He therefore
says, that they had returned from their journey, and also that the
whole earth was quiet, that men enjoyed peace and tranquillity
everywhere. At length he adds, that the angel of God cried out, How
long, Jehovah, wilt thou not show mercy to Jerusalem? For the angel,
touched with grief on hearing that all the heathens were enjoying
rest, expostulates with God; for it seemed a very unbecoming and
strange thing that the faithful alone should be oppressed with
adversities, while others lived in peace and enjoyed their
pleasures. There follows at length an answer from God, as we shall
presently see.
   But let us now enquire the Prophet's design. I regard this as
the object - that horsemen were presented to the Prophet, that he
might know that God does not remain shut up in heaven and neglect
the affairs of men; but that he has, as it were, swift horses, so
that he knows what things are everywhere carried on. As then kings
having horses at command, send their riders here and there, and bid
them soon to return to them that they may know what to do; so the
Prophet ascribes here to God the character of a chief sovereign, who
enquires respecting all the affairs of men. It is indeed certain,
that God receives no information from angels, for nothing is hid
from him: nay, all things were fully known to him before he created
angels. God, therefore, needs no such helps in order to know what is
going on from the rising to the setting sun; but such a mode of
speaking often occurs in scripture; and it is a common thing, that
God assumes the character of man in order that he may more
familiarly instruct us. Let us then especially bear in mind, that
the riders who appeared to the Prophet were angels, who are ever
ready to serve God. And they were sent here and there, not that they
might declare to God any thing unknown to him, but that we may
believe that God cares for human affairs; and that though angels
appear not to us they are always engaged, and survey the world, so
that nothing is done without the knowledge and will of God. This is
one thing.
   The Prophet says also, that the vision was given him in the
night: he refers no doubt to what actually took place, and also to
the manner in which he was taught; for though the vision was not
given in vain, yet God meant that it should not be plain, in order
that he might give by little and little a glimpse of hope to the
Jews. As then God did not intend to exhibit in full light what he
afterwards in due time taught them, the vision appeared in the
night. And to the same purpose is what he says respecting the
angels, that they were in a dark or deep place, and that they were
among the myrtles. For to consider what is here said allegorically
seems to me frivolous. I will, therefore, not refinedly discuss here
the nature of myrtles: but as we know that the trees are dark and
afford a thick shade, God intended, I have no doubt, by the sight of
them, to produce an effect on the Prophet's mind, so that he might
understand that the prophecy was yet obscure, and that the time for
a plain and clear revelation was not come. There were then horsemen
among the myrtles, that is, under these dark and shady trees; and
also in a deep place and in a thick shade. We see how aptly these
things correspond. Some think that by their colours is designated
the state of the people, being that of sorrow and of joy; for though
quietness in part was restored to the people, yet much darkness
remained and much perplexity in their affairs: but as this idea is
probable, I do not reject it, provided we retain what I have stated,
that the obscurity of the Prophecy is noted by the deep valley and
the myrtles.
   There was one more eminent than the rest, and in this there is
nothing unusual; for when God sends forth a company of angels, he
gives the lead to some one: and this is the reason why one is
described here as more illustrious than all the others. If we regard
this angel to be Christ, the idea is consistent with the common
usage of Scripture; for Christ, we know, being the head of angels,
ever exercises such dominion over them, that in obeying God they do
nothing but under his authority. It may be then that one angel
assumed here a pre-eminence over the rest, that the Prophet might
think of the Redeemer, who exercises power over angels and the whole
Church.
   With regard to the different colours the Prophet no doubt
understood that they designated the offices allotted to angels, as
some convey God's benefits, and others come armed with scourges and
swords. For what was the design of the vision in which some riders
appeared on white horses, some on red, and some on bay, (or, on
those of a mixed colour, which is more probable,) except that God
intended to show that he sent angels, not only that they might
survey the state of things, but that they might also come to
chastise men, or to be ministers of his benefits? Besides, it was
God's purpose, as I have already hinted, to make it known, that
nothing is carried on in this world but what is known by angels, who
are his emissaries and agents.
   They said that the whole earth was then quiet, that is, the
countries bordering on Judea, or the oriental regions. Hence a
greater confidence might be entertained by the Jews, for with the
prayer of the angel is connected a complaint - "God of hosts, what
is thy purpose?" that is, "Is it thy will that all others should
enjoy quietness and peace, while enemies are continually hostile and
troublesome to thy people? Is it right that thy Church should be
ever miserably distressed, while heathens, who have no care for
religion, should be so bountifully favoured by thee? Is it not
better that the memory of thy name should be extinguished, and that
all worship should fall to the ground, than that so unjust a reward
should be returned to thy servants?" We now see the design of the
vision, even that the Jews might be assured that the distresses
which they endured would not be perpetual. How so? because God slept
not in heaven, but had his runners; and further, since his will was
that all nations should be tranquil, he would no doubt have at
length a regard for his own people, so as to deliver them from their
troubles.
   Though then the vision is obscure, yet its design is not
doubtful. Besides, if we are content with what is moderate, there
will be found here nothing so perplexing but that we may easily
learn at least the import of the Prophecy. But the curiosity of
those interpreters has done much harm, who by examining every single
syllable have advanced many puerile things. There is therefore
nothing better than to attend to the design of the Prophet, and then
to regard the circumstances of the time, and thirdly, to follow the
analogy between the signs and things signified.
   I have said that angels are here introduced, because it would be
difficult for us to ascend to the highest glory of God. God, we
know, is not constrained by necessity to employ angels as ministers
to execute his judgements, to punish men, or to confer benefits: for
God himself is sufficient for all these things. Why then does he
employ angels and make use of their ministration, if it be
superfluous? The obvious answer is this - as we are prone to
unbelief, we ever tremble in dangers, except we know that God is
prepared with many forces to help us in time of need. When it is
said in Psalm 24 that angels encamp around those who fear God, is it
not a much more effectual relief than if it had been simply said
that God is our citadel? It is indeed said in many places that God
is an unassailable fortress; but as many still continue to doubt
when they hear that there is a sufficient defence for them in God,
he consults now their weakness, and adds, "I come with a great host;
I am not alone your helper, but there is a great army ready at my
bidding. Whenever then it may please me a troop of angels, yea, many
myriads shall assemble together." When therefore God thus speaks, it
is a mode of teaching suitable to the capacities of men. So now,
when Zechariah sees many runners, who have been sent by God to
perambulate and to survey the earth, it may with greater certainty
be learnt that nothing is carried on without design or by chance in
the world, but that all things come before God, and that the manner
in which all things occur is set forth by the angels. In the same
way is the representation given in the first chapter of Job: All the
sons of God, that is, angels, came before his throne; and also among
them Satan came; for though he does not willingly obey God, yet
while he perambulates the earth, he at the same time executes God's
judgements, though unwillingly. We now then see the reason why God
did not himself appear, and testified to the Prophet, that whatever
took place among the nations was known to him; but he shows that his
runners rode swiftly through the whole earth, and returned
afterwards to the heavenly tribunal, and proved that they had
carefully performed their office.
   Now the Prophet says, that he had this vision in the eleventh
month, called Sebat and on the twenty-fourth day of the month; that
is, in the third month after his first Prophecy. He had in the
eighth month sharply reproved the Jews: now a consolation is added,
lest they should despair, but know that they were still the objects
of God's care. And possibly the reproof referred to had been
effectual; nay, it is probable, that the Prophet did not labour in
vain in exhorting the Jews to true and sincere repentance. When
therefore they had given some evidence of religion, we see that God
afterwards treated them more kindly, and set before them the hope of
a future deliverance.
   With regard to the night time, it is of importance to observe,
that though God does not always set forth with full clearness his
predictions, they are not yet without instruction, provided we be
attentive, and provided also we suffer ourselves, while in darkness,
to be ruled by the spirit of knowledge. By whatever different means
then God may teach his faithful people, he always teaches them
something useful, provided they murmur not when any thing is for a
time obscure, but wait for the day of full revelation. And this is
the design of Paul's admonition, "If ye think otherwise, this also
will God reveal to you." Let us then know that God's manner of
teaching is not always the same, but that his teaching is always
profitable, provided the faithful retain due moderation and
sobriety, and suffer themselves to be guided step by step by God.
This observation is to be applied to the whole verse, when it is
said, that the horses and the horsemen stood under the myrtles, and
also in a low place.
   And, then, as to the various colours of the horses, it ought not
to be deemed strange, that God should thus allot different offices
to angels; for he does not always punish us by the ministry of
Satan. He has celestial angels, when it pleases him, as executioners
of his vengeance; and he sometimes employs devils for this purpose.
However this may be, it is in his power to delegate angels as
ministers of his kindness, or to send them to execute his vengeance,
so that they appear in red colour, or in some other. In conclusion,
it ought also to be borne in mind, that angels do stand before the
tribunal of God, after having diligently perambulated the earth, not
after the manner of men: for it would be gross and puerile to
imagine angels sitting on horses, inasmuch as they are spirits who
are confined to no certain place; but as we cannot understand,
according to our capacities, the celestial mysteries of God, it is
necessary that such representations should be set before our eyes.
however this may be, it ought to remain a fixed principle, that
angels are always employed, for they survey the earth, that nothing
may be done or carried on without design; and they are also sent
with power and authority, so that they are, as it were, the hand of
God: and at one time they execute his judgements, inflict
punishments, as it has been said; and at another they come with
blessings from God. This then is the meaning as to the horsemen. I
cannot proceed farther: the rest I shall defer.
   
   Prayer.
   
   Grant, Almighty God, that since we live here as in thick
darkness, and are also surrounded with so much darkness of
ignorance, that we often entertain doubts as to thy providence, and
think ourselves forsaken by thee whenever thou dost not immediately
succour us, - O grant, that with our minds raised above, we may
contemplate those things which thou hast once revealed to thy
servant Zechariah, and not doubt, but thou lookest on us also and
commandest thy angels to take care of us, and to raise us up in
their hands, and to guide us in all our ways, yea, in all the
crooked windings of this life, so that we may learn to commit
ourselves to be wholly ruled by thee, and thus suffer ourselves to
be drawn and turned here and there in the world, so as still to
follow the way which thou hast pointed out to us, and to proceed
straight towards the mark which thou hast been pleased to set before
us, until we shall at length be gathered into that eternal rest,
which has been obtained for us by the blood of thine only-begotten
Son. - Amen.
   
   
Lecture One Hundred and Thirty-sixth.
   
Zechariah 1:12
12 Then the angel of the LORD answered and said, O LORD of hosts,
how long wilt thou not have mercy on Jerusalem and on the cities of
Judah, against which thou hast had indignation these threescore and
ten years?

   The Prophet now shows that the angel who was his guide and
teacher, became even a suppliant before God in behalf of the welfare
of the Church. Hence the probable opinion is, that this angel was
Christ the Mediator. For they who say that it was the Holy Spirit,
who forms prayers in our hearts, seem to depart very far from the
meaning of the Prophet: and it is nothing new, that Christ should
exercise care over his Church. But if this view be disapproved, we
may take any one of the angels to be meant. It is certain that it is
enjoined them all to minister to the salvation of the faithful,
according to what the Apostle says in the first chapter of the
Hebrews; and indeed the whole Scripture is full of evidences, which
prove that angels are guardians to the godly, and watch over them;
for the Lord, for whose service they are ever ready, thus employs
them: and in this we also see the singular love of God towards us;
for he employs his angels especially for this purpose, that he might
show that our salvation is greatly valued by him.
   There is then nothing wrong, if we say that any one of the
angels prayed for the Church. But absurdly, and very foolishly do
the Papists hence conclude, that dead saints are our advocates
before God, or that they pray for us; for we never read that it is
an office committed to the dead to intercede for us; nay, the duties
of love, we know, are confined to the present life. When, therefore,
the faithful remove from this world, having finished their course,
they enter on a blessed life. Though then the case is different, yet
the Papists foolishly pass from angels to the dead: for as it has
been stated, the case of the faithful has been committed to angels,
and they ever watch over the whole body, and over every member of
it. It is then nothing strange that they offer prayers for the
faithful; but it does not hence follow, that angels are to be
invoked by us. Why does Scripture testify, that angels supplicate
God for us? Is it that each of us may flee to them? By no means; but
that being assured of God's paternal love, we may entertain more
hope and confidence; yea, that we may courageously fight, being
certain of victory, since celestial hosts contend for us, according
to what appears from many examples. For when the servant of Elisha
saw not the chariots flying in the air, he became almost lost in
despair; but his despair was instantly removed, when he saw so many
angels ready at hand for help, (2 Kings 6: 17;) so whenever God
declares that angels are ministers for our safety, he means to
animate our faith; at the same time he does not send us to angels;
but this one thing is sufficient for us, that when God is propitious
to us, all the angels have a care for our salvation. And we must
further notice what is said by Christ, "hereafter ye shall see
angels ascending and descending," (John 1: 51,) which means, that
when we are joined to the head, there will thence proceed a sacred
union between us and angels; for Christ, we know, is equally Lord
over all. When, therefore, we are united to the body of Christ, it
is certain that angels are united to us, but only through Christ.
All this favour then depends on the one true Mediator. Far then is
it from being the case, that Scripture represents angels as patrons
to whom we may pray. The meaning then is what we have stated, when
Zechariah says, that the angel thus prayed, O Jehovah of hosts, how
long wilt thou not have mercy on Jerusalem and the cities of Judah?
   We ought at the same time to notice the special import of the
words, "how long," "'ad matay". The angel indeed afterwards explains
himself, when he expressly mentions the term of seventy years. It
was not then without design, or through a strong impulse of feeling,
that the angel said, How long? but he had regard to a memorable
prophecy, which was in the mouth of all the godly; for God had fixed
seventy years for the exile of the people. Since the people knew
that a time had been predetermined by God, he does net here
supplicate God according to his own will, but only alleges the
promise itself: and it is an usual thing with the saints to plead
before God what he has promised to them. What indeed can better
sustain our hope? and what can give us a greater encouragement in
praying, than when we plead with God according to his promises? For
God will have our prayers to be founded first on his gratuitous
goodness, and then on the constancy of his faithfulness and truth.
When therefore they thus address God, "O Lord, thou art true, and
thou hast promised this to us; relying on thy word, we dare ask what
otherwise we could not," - they certainly do not exceed the limits
as though they prescribed to God a law, but anxiously seek to obtain
what had been freely offered. We have seen that the angel does not
here complain of delay, but that he founded his plea on that
remarkable prophecy, in which God had fixed the term of seventy
years for his people.
   The angel seems in this place to have indirectly blamed God for
having too much delayed to bring help to his Church: but this mode
of speaking, we know, frequently occurs in the prayers of the
saints; they in a manner charged God with delay, that is, according
to the perception of their flesh. But this is not inconsistent with
the obedience of faith, since the faithful submit at length to the
counsel of God. Hence, however familiarly they may often expostulate
with God, when he seems to delay and to withhold his aid, they yet
restrain themselves, and at length feel assured that what God has
appointed is best. But they thus pour forth their cares and their
sorrows into the bosom of God, in order to disburden themselves. The
angel now adopts this form when he says, "How long wilt thou not
show mercy?" It is not however the complaint of unreasonable
fervour, as that of the ungodly, who in praying accuse God, rage
against him, and quarrel with his judgements. The angel then was not
moved by any turbulent feeling, nor were the saints, when they
adopted this mode of praying; but they did what God allows us all to
do; they thus disburdened their cares and sorrows.
   I have said, that it is more suitable to the passage to say,
that the cities had been despised by God: but if any prefers the
other view, I will not contend; yet whosoever will minutely consider
the intention of the Prophet, will, I think, readily assent to the
idea, that the cities had been despised or rejected by God, because
he gave them no sign of his mercy. It now follows -

Zechariah 1:13
13 And the LORD answered the angel that talked with me [with] good
words [and] comfortable words.
   
   The Prophet shows here, that though God did not immediately on
the first day stretch forth his hand to the miserable Jews, he was
yet propitious to them. But we must notice, that God speaks only,
and does not yet manifest his power. The Prophet's design must be
here observed; for first he reminds the faithful that there was no
reason for them to despair, or to be cast down with sorrow; for
celestial angels prayed to God for them, and pleaded for their
salvation. This is one thing. But a greater and fuller confirmation
is added; for God testifies that he is ready to deliver the Jews,
though he does not declare this immediately at first. And here we
may remark, that it ought to be sufficient to sustain our hope and
patience, when God testifies and affirms that he favours us, and
that our salvation is dear to him, however miserable our condition
may apparently be. God might indeed have immediately given a real
proof to the Jews that the time had come to restore them to full
prosperity: this he did not, but only made a promise. He gave words
only: but his purpose was, by an actual trial, to prove the patience
and obedience of his people, when he said that he had not forgotten
his covenant, on which depended all the promises previously made.
   But the Prophet seems to allude to a prophecy of Isaiah in the
fortieth chapter, "Comfort ye my people, saith your God." The
Prophets had been for a long time silent: it was indeed right that
the Jews should remain long struggling, as they had for so many
years hardened themselves against all threatening, and even despised
all God's judgements, according to what is said by Isaiah, "Let us
eat and drink, tomorrow we shall die." (Is. 22: 13.) As then the
obstinacy of the people had been so great, it was proper that they
should long mourn without comfort. But Isaiah says, that the time
would come when God would command his servants to comfort his people
again as in former times. Zechariah says now, that God spoke
consoling words. We hence learn, that the desires of the godly and
the prayer of the angel had been heard; for redemption was now nigh
at hand, according to what is said in the hundred and second Psalm,
"It is time for thee, O God, to have mercy on Sion, for its time is
come;" that is, "The seventy years are completed, which it has
pleased thee to assign for our exile." It now follows -

Zechariah 1:14
14 So the angel that communed with me said unto me, Cry thou,
saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and
for Zion with a great jealousy.

   Zechariah now mentions the chief consolation to which he had
referred; for it would not have been sufficient to say in general,
and in a few words without explanation, that God gave a kind answer
to the angel. For we know how strong were those temptations with
which the faithful had to struggle. It was then needful for them to
be furnished, not with light weapons, in so arduous a contest. This
is the reason why Zechariah more fully expressed the words by which
God then strengthened the faith of his people.
   He says that the angel had spoken; and he thus intimates that
the consolation was not given privately to the angel that he might
keep it in his own bosom, but convey it to the whole people. This
was not then a secret consolation but what the Lord intended to be
proclaimed by his Prophets, according to what is said by Isaiah in
the passage to which we have already referred - "Comfort ye, comfort
ye my people saith your God."
   What God says, that he was moved with great zeal for Jerusalem
and Sion, is according to the common language of Scripture. For as
God cannot otherwise sufficiently express the ineffable favour which
he has towards his elect he is pleased to adopt this similitude,
that he undertakes the defence of his people according to what is
done by a husband who fights with the greatest zeal for his own
wife. This is the reason why he says that he was zealous for
Jerusalem. And we ought especially to notice this mode of speaking,
that we may not think that God is indifferent when he delays and
defers his aid: for as we are hasty in our wishes so we would have
God to be precipitant in the same manner; and we impute to him
indifference when he does not hasten according to our desires. These
doubts God checks when he testifies that he is zealous: for he
intimates that his slowness did not proceed from neglect or because
he despised or disregarded them; but that there was another reason
why he held them in suspense. We may therefore be fully persuaded
that even when God withholds his aid he is not otherwise affected
towards us than the best of fathers towards his own children; and
further that the signs of his love do not appear because it is not
always expedient for us to be delivered soon from our troubles. Let
this then be our shield against all hasty desires, so that we may
not indulge our too ardent wishes, or think that our salvation is
neglected by God, when he hides himself for a time and does not
immediately stretch forth his hand to help us. It follows -

Zechariah 1:15
15 And I am very sore displeased with the heathen [that are] at
ease: for I was but a little displeased, and they helped forward the
affliction.

   God here obviates the doubt which might have easily crept into
the minds of the godly. "Why should he then give up the miserable
Jews to the will of the Gentiles, and suffer these heathens at the
same time to be in a quiet state and to enjoy their pleasures?" This
indeed at the first view seemed very strange: if God had such a zeal
towards Jerusalem, why did he not give some token at least of his
favour? He therefore gives this answer, - That though the condition
of the Gentiles was now better, there was yet no reason for the Jews
to be discontented in their troubles, because they were to look
forward to the end that was to come. It must further be noticed,
that God speaks only here, and is not going forth prepared to
execute his vengeance: and it is a real and just trial of faith,
when God bids us to depend on his word.
   The manner of speaking, used here deserves notice, God was angry
with the quiet nations. It is not a superfluous repetition, when it
is said, that the nations were quiet. Some render the word wealthy,
but not so suitably; for as we have said before, the angel
complained that while the whole world was tranquil, God severely
chastised his Church alone. God then does here anticipate a
temptation which would have otherwise distressed and even wholly
disheartened the faithful; and he in effect says, "It is indeed true
that the Gentiles all around are quiet, that there are no
calamities, that there is no enemy, and that they are subject to no
evils: this is no doubt true; but as I am angry, their happiness,
while I am opposed to and displeased with them, is a curse." God,
then, does here elevate the thoughts of the godly, that they might
know that happiness is to be found in his favour alone, and that
whenever he is angry or displeased, though men may think themselves
happy, and flatter themselves and exult in their condition, they are
yet in a most miserable state; for all happiness is ruinous which
does not flow from the fountain of God's gratuitous love; in short,
when God is not our Father, the more we abound in all kinds of
blessings, the deeper we sink in all kinds of miseries. This then is
the meaning, when God says that he was angry with the quiet nations.
   What, then, is the application of this doctrine? That it behaved
the Jews, though their condition was very hard according to the
perception of men, to have yet acquiesced in the love of God, for
they knew that he was their Father, and also, that though they saw
their enemies happy, they were yet to regard it no otherwise than a
cursed happiness. so also in the thirty-seventh Psalm, the faithful
are bid not to envy the unbelieving, while they saw them flourishing
in wealth and rolling in pleasures; for it behaved them to regard
their end. Let us hence learn to raise up our thoughts to the
contemplation of God's hidden love, when he deals severely with us,
and to be satisfied with his word, as we have there an indubitable
evidence of his favour: nor let us envy our enemies and the wicked,
however the whole world may applaud them, and they themselves
luxuriate in their blessings, for we know that God is adverse to
them.
   A reason also follows, Because God was a little angry, and they
helped forward the evil; that is, they exceeded moderation. The
meaning is, that the reward of cruelty would be repaid to all the
enemies of the Church, because they had exercised immoderate
severity, when it was God's purpose to chastise his children in a
gentle and paternal manner.
   It may be here first asked, How is it that God declares that he
had been a little angry with his people, since his judgement, as
pronounced by his servants, was most severe? "Whosoever shall escape
the famine, shall fall by the sword; whosoever shall escape the
sword, shall fall among wild beasts." (Ezek. 14: 14.) And in many
other places he declares the same, that there would be no hope of
pardon to the people, but that they were all to perish; that is, the
whole body: "Though Noah, Daniel, and Job," he says, "were in this
city, they shall deliver only their lives; but I will not hear their
prayers for this irreclaimable people." But the particle little,
"me'at", must be applied to the elect: for though God in his
dreadful vengeance consumed almost the whole people, yet a remnant,
as we know, was preserved. This is the reason why God says, that he
was but little angry with his people; for he speaks not of the
reprobate and of that impure mass from which he purposed to cleanse
his own house; but he has respect to his covenant. We now perceive
for what purpose Zechariah says, that God was but moderately angry
with his people.
   But another difficulty meets us - In what sense did the nations
help on the evil? For it hence follows, that the heathens were not
restrained from raging immoderately and at their pleasure. And this
place has been also laid hold of by that miscreant, who has been
lately writing against God's providence, holding that the wicked
become wanton by means of God's hand and power, and are not thereby
restrained. But this is extremely foolish; for the Prophet here does
not regard what the nations were able to do or had done; but, on the
contrary, he speaks of their cruelty, that they thought that there
ought to have been no end until the memory of that people had been
obliterated. And this is the reason why Isaiah says, "Thou hast not
seen her end." He therefore upbraids the unbelieving, that they did
not calculate rightly as to the end of the Church; for the
unbelieving furiously attempted to destroy it, as though that
promise could be made void, "My mercy I will not take away." Since
the unbelieving did not see her end, because it was the Lord's will
ever to preserve some remnant among his chosen people, the Prophet
says, that they helped forward the evil. We now then perceive the
intention of the Prophet, and see that the object is no other but to
sustain the hope of the faithful, until what they heard from the
mouth of God really took place. Let us proceed -

Zechariah 1:16
16 Therefore thus saith the LORD; I am returned to Jerusalem with
mercies: my house shall be built in it, saith the LORD of hosts, and
a line shall be stretched forth upon Jerusalem.

   This is a confirmation of the last prophecy, - that God purposed
to put an end to his chastisement, as it is said by Isaiah, "They
have received at Jehovah's hand double for all their sins." For in
these words God reminds us that he was satisfied with the punishment
he had inflicted on his people, like a father, who thinks that he
had been sufficiently severe and rigid in punishing his son. So now,
Thus saith Jehovah, I have returned to Jerusalem in mercies: for it
was necessary to give the people the hope of pardon and
reconciliation, that they might look forward with confidence.
Hypocrites very quickly raise up their crests as soon as a kind word
is addressed to them; but the faithful, being conscious of what is
wrong, and having their sins before their eyes, do not so easily
take courage; nor can they do so, until they are convinced that
their sins are buried, and that they themselves are freed from
guilt. Hence the Prophet says, that God had turned to Jerusalem,
that the Jews might know that the punishment with which God had
visited them was to be only for a time.
   But in the meantime he exhorts them to humility: for the people
could not from this prophecy entertain any hope, except they duly
considered that they had suffered justly, because they had provoked
God's wrath. Hence the Prophet reminds them that what they had
hitherto endured was to be imputed to their sins; but that God yet
intended to treat them in a paternal manner; for, as I have already
stated, he had promised that his mercy towards his elect and
faithful would be perpetual. Hence he says, that he had returned in
mercies to Jerusalem..
   He then adds, My house shall be built in it; and over Jerusalem
shall a line be stretched forth. Line, "kawh" is to be taken for a
perpendicular line, as in Is. 28: 17, and in other places. There is
here an addition of "he", for as it has been elsewhere said, the
language had become somewhat degenerated. The import of the whole
is, that there was a hope of the temple and of the city being built,
because God had returned into favour with the people. There are then
two things to be noticed, - that God was now pacified towards
Jerusalem, - and that the fruit of reconciliation would be the
building of the temp]e, the establishment of divine worship and of
the dignity of the kingdom. The Prophet teaches us at the same time,
that the building of the temple was not to be expected but as an
instance of God's gratuitous favour, so that the Jews might know
that every hope would have been cut off, had not God been pleased to
abolish their guilt.
   This doctrine ought also to be extended to the state of the
Church at all times: for whence comes it that the Church remains
safe in the world? Nay, how is it that it sometimes increases,
except that God indulges us according to his infinite goodness? For
we cease not daily to provoke him, and deserve to be wholly
exterminated from the world. There would then be no Church, were not
God to preserve it in a wonderful manner through his goodness and
mercies, and also to restore it when it seems to have wholly fallen.
He at length adds -

Zechariah 1:17
17 Cry yet, saying, Thus saith the LORD of hosts; My cities through
prosperity shall yet be spread abroad; and the LORD shall yet
comfort Zion, and shall yet choose Jerusalem.

   I cannot finish to-day.
   
Prayer.
   Grant, Almighty God, that though we are continually tossed here
and there by various trials, and Satan ceases not to shake our
faith, - O grant, that we may yet stand firm on the promise that
thou hast once given us, and which thou hast also confirmed through
thine only-begotten Son, even that thou wilt ever be propitious and
reconcilable to us, so that we may not despair in our greatest
troubles, but relying on thy goodness may utter our groans to thee,
until the ripened time of our deliverance shall come: nor let us in
the meantime envy the evanescent happiness of thy enemies; but
patiently wait, while thou showest that the chief object of desire
is to have thee propitious to us, and that accursed is every good
thing which the ungodly receive while they provoke thee and make
thee angry, until Christ shall at length reveal to us the real
happiness and glory of thy Church, when he shall appear at the last
day for our salvation - Amen.
   

Lecture One Hundred and Thirty-seventh.

   
   I was not able in my last lecture fully to explain the verse in
which the Prophet says that he was commanded by the angel to cry
again, that God had returned to Jerusalem in mercies. The design of
the words is this, - that though it was difficult to believe the
restoration of Jerusalem, it was yet to be fully expected, for the
Lord had so appointed. But he enlarges on what I have before stated;
for the blessing of God is extended to the cities of Judah, though
an express mention is made only of Jerusalem. Yet cities, he says,
shall wear out through abundance of blessings; for so I think the
verb "tefutsennah" is to be taken, as "futs" means to spread, and
also to wear out, and to break. Some elicit a forced meaning, that
cities would spread themselves; others, that they would be
separated, that is, that security would be so great, that cities,
though distant from one another, would be in no danger or fear. But
the meaning of the Prophet is clear, unless we designedly pervert it
in a matter so manifest and easy. The cities, he says, shall be worn
out or wearied through abundance of blessings, or as we say, elles
seront entassees; for where there is a great heap, there is
crushing. He therefore says, that so great and so full would be the
abundance of all things, that the corn would press down itself, and
that the vessels would hardly contain the vintage. We now perceive
what the Prophet means, - that Jerusalem would yet be made complete,
and also that other cities would be filled with all good things,
because God would extend his favour to the whole people.
    He then adds, "Comfort Zion will yet Jehovah, and he will yet
choose Jerusalem." The particle "'od" yet, is repeated; for the
suspension of favour, of which we have before spoken, might have
somewhat prevented the faithful from realising the promise. As then
God's favour was for a time hid, the angel declares, that such would
be the change, that God's goodness and love towards his chosen
people would again shine forth as in former days.
    As to the word "chosen," it must be observed, that it is
applied, not in its strict sense, to the effect or the evidence of
election; for God had chosen before the creation of the world whom
he had designed to be his own. But he is said to choose whom he
receives into favour, because their adoption seems obliterated in
the eyes of men, when there appears no evidence of his paternal
favour. As for instance, whenever we read that God had repudiated
his own people, it is certain, as Paul says, that the calling of God
is without repentance, (Rom. 11: 29:) nor does he declare this only
of the secret election of each, but also of that general election,
by which God had set apart the race of Abraham from the rest of the
nations. At the same time many of Abraham's children were
reprobates, as he instances in the case of Esau and of others: yet
the election of God was unchangeable; and hence it was that there
remained still some hope as to that people, that God would at length
gather to himself a Church from the Jews as well as from the
Gentiles, so that those who were then separated might be hereafter
united together. Since then the calling of God is without
repentance, "ametas meletos", how is it that the Lord is often said
to choose, and is also said to reject his chosen? These expressions
refer to the outward appearance of things. God therefore will secure
his own election to the end; but as we cannot otherwise perceive but
that we are rejected by God when he turns away his face from us, he
is said to choose again those whom he has repudiated, that is, when
he really and by a clear evidence proves that he has not forgotten
their first adoption, but that he continues unchangeable in his
purpose.
    We now then understand what the Prophet means. I have more
fully dwelt on this point, because it is necessary to understand
this great truth, - that whatever blessings God confers on his own
people proceed from eternal election, that this is a perpetual
fountain, and yet that election is catachrestically applied to its
evidences or effects, as also rejection is to be taken in the same
sense for outward punishment, which seems at the first view to be an
evidence of rejection, though it be not really so. Let us now
proceed -

Zechariah 1:18-21
18 Then lifted I up mine eyes, and saw, and behold four horns.
19 And I said unto the angel that talked with me, What be these? And
he answered me, These are the horns which have scattered Judah,
Israel, and Jerusalem.
20 And the LORD shewed me four carpenters.
21 Then said I, What come these to do? And he spake, saying, These
are the horns which have scattered Judah, so that no man did lift up
his head: but these are come to fray them, to cast out the horns of
the Gentiles, which lifted up their horn over the land of Judah to
scatter it.
    
    Now follows another vision, by which God confirms what he had
before testified to his Prophet. He then says, that though enemies
should on every side rise up against the Church and cause it many
troubles, there was yet a remedy in God's hand, as he would break in
pieces all horns by his hammers. He compares the Gentiles, who had
been hostile to the Jews, to horns; and he afterwards compares to
workmen the other enemies, whose hand and labour God would use for
the purpose of breaking down the efforts of all those who would be
troublesome to the Church. The import of the whole then is, - that
though the Church would not be exempt and free from troubles, and
those many, yet God would have in his hand those remedies by which
he would check all the assaults of the wicked, however impetuously
and violently they may rage against his miserable Church.
    But let us see in the first place why the Prophet mentions four
horns. The Jews refer to the Assyrians and the Babylonians, to the
Persian, the Grecians, and the Romans; because we find in other
places, and Daniel especially shows very clearly, (Dan. 2: 32,) that
there were to be four principal monarchies, by which God intended to
give clear and memorable examples of his judgements. But the
Prophet, I have no doubt, speaks here of the Moabites and of the
Syrians, and of other nations, as well as of the Assyrians or
Chaldees. They are then mistaken, as I think, who suppose that these
four monarchies are intended here: but Zechariah says that they were
four horns, because they arose from the four quarters of the world;
for we know that the Jews were not harassed only on one side, but on
the east and the west, on the north and the south. Since then
enemies on every side joined their strength and their forces against
the Jews, so that there was a cause for trembling from the four
quarters of the world, that is, from all places around them, the
Prophet says, that they had been scattered by four horns.
    This view, however, seems still frigid, because it was not
necessary for the Prophet to state what was well known to all: but
God intended to show that the nations which had been inimical and
hostile to the Jews, had done nothing but through his hidden
impulse, in order that the Jews might understand that these were so
many scourges by which he purposed to chastise them.
    But we must join the latter part, - that God showed also to the
Prophet four smiths, for these two visions are connected together.
Whosoever then takes only the first part, acts very absurdly, for
the meaning of the prophecy will not be thus evident. If then we
would not mutilate what is connected, we must not separate what is
added respecting the four smiths. Inasmuch then as the Jews had been
on every side oppressed, God shows that he has remedies enough, and
even from various quarters. The Prophet had seen four horns; he now
sees four smiths, that is, he is made to know that God can
immediately find means to check all disorders and tumults; for he
can beat as it were on an anvil these horns, and break in pieces
those which had previously scattered the Jews. The same view then is
to be taken of the number four as in the former instance: for as the
Chaldeans had raged against the Jews, so the Lord shows that he had
enemies ready at hand, as he had already in part made it evident;
for how was it that the Persian and Medes had so suddenly taken
possession of Babylon, had they not been workmen whom God had
employed to strike down the Babylonian horn? And whence was it that
the Syrians, the Egyptians, and other nations had been made
prostrate? It was because they were horns. But the Lord broke down
the ferocity of so many nations by his many workmen, for he employed
these as though they were hired and ready to do his service. We now
apprehend the real object of the Prophet.
    But though the Prophet intended by this prophecy to encourage
and animate to patience his own nation, as the Spirit of God had
given him this office; yet there is here set before us by the Lord
as in a mirror, the real condition of the Church at this day. Let us
not then wonder if the world rage on every side against the Church
and if storms and tempests arise from the east as well as from the
west: nor is it a new thing that many enemies from various parts
unite together; and that God's Church should thus have to bear many
assaults. This is one thing. In the meantime let this be our
consolation, - that God has many smiths at hand. Very apposite is
the Prophet's metaphor; for the hardiness of the horns was
formidable LO the Jews; but the Prophet intimates that there is
hardness in the hammers, capable of breaking in pieces all horns.
God then, though we may be struck by our enemies, will find smiths
to break them in pieces; and this indeed is what we have found by
experience. How comes it, that the small number of those who purely
worship God continue to exist, notwithstanding the rage of enemies,
and in spite of so many consultations and devices? For what do all
monarchies desire more, or with greater avidity, than to extinguish
the memory of the gospel? If then we enquire, what is the condition
of the whole world at this day, we shall find that there is hardly a
city or a people, or a monarch, or even one of the least princes,
whose race is not exhibited against the Church. How then comes it,
that they do not put forth their strength and demolish the Church,
which by one breath might a hundred times fall to the ground? How is
this, except that God by his handlers breaks the horns, and that by
means of smiths?
    And who are these smiths? They are also horns; for they all
wish to destroy as much as they can the Church; but God does not
permit them; on the contrary he excites them to mutual wars to
destroy one another. Though then all these are horns, ready to
assault the Church, and though it appears evident from the
comparison that they are as it were furious and vicious bulls, and
as much as they can unite together to scatter the Church, yet God
gives hammers to two or three of them, and bids them to check the
ferocity of their associates. While all these are intent on striking
and dispersing the Church by their horns, the Lord calls them to a
different work, and as I have said, bids them to be smiths that they
may strike and break in pieces these horns, even their associates,
with whom they had previously wickedly conspired. And it is
certainly a wonderful instance of God's providence, that amidst so
violent and turbulent commotions the Church should take breath,
though under the cross; for except these hammers had broken the
horns, we must have been pierced through, not only a hundred but a
thousand times, and had been dashed into fragments. But God has
turned aside their strokes and assaults by his hammers, and, as I
have said, has employed his enemies for this purpose.
    We now then see that this prophecy was not only useful in the
age of Zechariah, but that it has been so in all ages, and that it
ought not to be confined to the ancient people, but extended to the
whole body of the Church.
    But the Prophet, by saying that he asked the angel, sets before
us an example of a truly teachable disposition. Though the Lord then
may not immediately explain to us his messages, there is yet no
reason for us in disdain to reject what is obscure, as we see to be
done by many in our day; for when any thing seems ambiguous to them,
they immediately reject it, and also complain that God's word is
extremely difficult; and such blasphemies are uttered by many at
this day. But the Prophet, though perplexed, did not yet morosely
reject what God had showed; on the contrary, he asked the angels.
Though the angels are not nigh us, or at least do not appear to us
in a visible form, yet God can by other means afford us help when
there is any perplexity in his word: he promises to give us the
spirit of understanding and wisdom, whenever there is need; and we
also know that the preaching of the word and the sacraments are
helps to lead us to himself. If then we neglect not these helps
which God affords us, and especially if we ask him to guide us by
his Spirit, there will certainly be nothing obscure or intricate in
the prophecies, which he will not, as far as it is necessary, make
known to us. He does not indeed give the Spirit in an equal degree
to all; but we ought to feel assured, that though prophecies may be
obscure, there will yet be a sure profit derived, if we be teachable
and submissive to God; for we find that Zechariah was not deprived
of his request, as the angel gave him an immediate answer.
    It must also be observed, that in one place he calls him
Jehovah, and in another angel; and indeed he speaks thus
indiscriminately of one and the same person. It hence follows that
God appeared among the angels. But we must remember what I have
already said, that this chief angel was the Mediator and the Head of
the Church; and the same is Jehovah, for Christ, as we know, is God
manifested in the flesh. There is then no wonder that the Prophet
should indiscriminately call him angel and Jehovah, he being the
Mediator of the Church, and also God. He is God, being of the same
essence with the Father; and Mediator, having already undertaken his
Mediatorial office, though not then clothed in our flesh, so as to
become our brother; for the Church could not exist, nor be united to
her God without a head. We hence see that Christ, as to his eternal
essence, is said to be God, and that he is called an angel on
account of his office, that is, of a Mediator.
    The meaning is now evident: God declares that the horns were
those which dispersed or scattered Judah as well as Jerusalem, and
the kingdom of Israel: but that he had as many smiths, who would by
force and by hammers, shatter these horns in pieces, though for a
time they would greatly harass the Church. It must be also noticed
that horn is to be taken differently when the number is changed: the
Gentiles are called horns in the plural number to show their
hardness or their strength; and they are then said to lift up their
horn in the singular number to show that they ferociously exerted
all their power to lay prostrate or to scatter the people of God.
Then follows -
    
    
Chapter 2.

Zechariah 2:1-4
1 I lifted up mine eyes again, and looked, and behold a man with a
measuring line in his hand.
2 Then said I, Whither goest thou? And he said unto me, To measure
Jerusalem, to see what is the breadth thereof, and what is the
length thereof.
3 And, behold, the angel that talked with me went forth, and another
angel went out to meet him,
4 And said unto him, Run, speak to this young man, saying, Jerusalem
shall be inhabited as towns without walls for the multitude of men
and cattle therein.

    Added now is another vision for the same end; not that the
former was difficult to be understood, but because there was need of
confirmation in a state of things so disturbed; for though the
return of the people was no common evidence of the goodness and
favour of God yet as Jerusalem was not flourishing as formerly, as
the temple was like a cottage as there was no form of a kingdom and
no grandeur, it was difficult to believe what had been already
exhibited. This is the reason why God confirms by many proofs the
same thing; for we know how difficult the contest is, owing to the
infirmity of the flesh, when grievous and sharp trials assail us.
    Hence Zechariah says, that he saw in the hand of a man a
measuring line. He calls him a man, who appeared in the form of man;
and it is well known, and a common thing, that angels are called
men. For though they put on a human form only for a time, yet as it
was the Lord's will that they should be seen in that form, they are
called men, though with no propriety. If it be asked, whether angels
did really put on human nature? the obvious answer is, that they
never, strictly speaking, became really men. But we know that God
treats us as children; and there is the same reason for the
expression as for the thing itself. How was it that angels appeared
in human form? even that their access to men might be easier. Hence
God calls them men as in this place. Zechariah then says, that an
angel appeared to him in the form of a man, having in his hand a
measuring line.
    He then asks him where he was going; the answer given is, to
measure Jerusalem, to see what was its breadth and its length. The
design of the prophecy is then stated, behold, inhabited shall be
Jerusalem throughout all its villages, as it could not contain
within its walls so large a multitude of men. God then would so
increase his people, that they could not be contained within its
walls, but that the limits of the Church would be spacious.
Inhabited then shall be Jerusalem throughout all its villages, that
is, through the whole country around. This is the meaning.
    We now see the design of the Holy Spirit. As a small portion
only had returned from exile, the faithful might have become
disheartened when they found that the restoration of the Church was
very far from being so splendid as what had been so often predicted
and promised. It was therefore necessary that they should be
encouraged, in order that they might patiently wait while God was
performing by degrees, and step by step, what he had testified. That
they might not then confine God's favour to a short period, or to a
few days, the Prophet says here, that the measure of Jerusalem was
different in the sight of God from what it was in the sight of men.
With regard to the "line", it was according to the ancient custom;
for we know that they did not then use a ten foot pole or some such
measure, but a line.
    The Prophet, by saying that he raised up his eyes and saw this
man, reminds us that Jerusalem was to be regarded prospectively: for
they could hardly be induced then to build the city as a small and
obscure town. We hence see that a difference is to be here noticed
between the external aspect of Jerusalem, such as it was then, and
its future condition, for which they were to look though not then
visible. This then is the design of the prophecy, when it is said,
that when Zechariah raised up his eyes, he saw a measure or a line
in the hand of a man. He further reminds us that he was attentive to
these visions, for by asking he proves that he was not asleep or
indifferent, as many are who extinguish every light by their sloth;
and I wish there was no such torpor prevailing among us in the
present day! for we justly suffer punishment for our contempt,
whenever we heedlessly and negligently attend to what God sets
before us. Let us then learn greater attention and diligence from
the Prophet's example.
    He asks where he was going, the answer given is, to measure:
and then he shows what would be the measure of Jerusalem, that it
would hereafter extend beyond the walls, as that compass would not
contain the vast number of the people. "God will extend," he says,
"far and wide the holy city; it will no longer be confined as before
to its own walls, but will be inhabited through all its villages."
There is then no doubt but that God intended here to bear witness
respecting the propagation of his Church, which was to follow a long
time afterwards, even after the coming of Christ. For though
Jerusalem became wealthy and also large in its compass, and, as it
is well known, a triple city, and heathen writers say that it was
among the first of the cities of the East when Babylon was still
existing, yet this prophecy was not verified in the state of
Jerusalem, for it was not inhabited without its walls, nor did it
spread through the whole of Judea. We hence conclude, that the
spiritual Jerusalem is here described, which differs from all
earthly cities.
    It is said, that the angel went forth, and that another angel
met him. It hence appears as from the whole of what the Prophet
says, how carefully God provides for the safety of his Church; for
he has ever angels as his emissaries, who hasten at his nod, and aid
the Church in its necessities. Since then angels thus unite to
secure the well-being of the Church, we hence perceive how dear to
God are the faithful, in whose favour he thus employs all his
angels; and we also see, that it was the Lord's will that this
prophecy should be clear and manifest to all the godly: go, and run
to that young man, he says, and tell him. Zechariah had indeed asked
for an explanation of the measure in the man's hand, but from the
fact that another angel met him, it appears, as I have already said,
that God does not neglect the request and prayers of his people,
provided only that they are desirous of learning; he will then
perform the part of a true and faithful teacher towards them. But
the word "run", ought especially to be noticed: "go," he says, "and
even hasten, lest the youth should longer doubt, and explain the
purpose of this prophecy." He calls the Prophet a youth, because he
was then among angels. He would not call him a man of full age,
because he had before called an angel man. What rank could the
Prophet hold among angels except that of a youth? This circumstance
ought therefore to be observed as the reason why Zechariah spoke
disparagingly or humbly of himself.
    Now as to the import of the prophecy, we have already said,
that here is described the heavenly Jerusalem, which is surrounded
by no walls, but is open to the whole world, and which depends not
on its own strength, but dwells safely though exposed on all sides
to enemies; for the Prophet says not without reason, "through the
villages shall Jerusalem be inhabited;" that is, it shall everywhere
be inhabited, so that it will have no need of defence to restrain or
hinder enemies to come near; for a safe rest shall be given to it,
when every one shall quietly occupy his own place. It follows -

Zechariah 2:5
For I, saith the LORD, will be unto her a wall of fire round about,
and will be the glory in the midst of her.

    He confirms in this verse what I have just mentioned - that
Jerusalem would be safe, though without any fortifications; for God
alone would be sufficient for walls, for towers, for fortresses,
according to what is said by other Prophets: "God will be to thee a
wall and a fortress", (Isa. 26:1), again, "he will be to thee a
stronghold". It is, therefore, a sentence in accordance with other
prophecies when Jehovah testifies, that he would be a wall of fire.
We indeed know, that though walls may be high and thick, they may be
scaled by enemies; but who will dare to throw himself into the fire?
It is then the same as though God had spoken thus - "Though there
will be no watchmen to defend Jerusalem, no soldiers to protect it,
in short, no guardians whatever, yet I alone shall be sufficient;
for I shall not only be a wall to keep off enemies, but I shall be
also a fire to fill them with terror.".
    He then adds, "I will be for glory in the midst of her:" as
though he had said, "the real happiness of Jerusalem, within and
without, will be in me alone and in my favour: within, in the midst
of her I will be for glory; I will adorn her with every thing
praiseworthy; and when there shall be any fear from the assault of
enemies, I will be to her a wall of fire. For though she will not
excel in strongholds and towers, and be without walls and
fortresses, and shall be thus exposed to many evils, I shall yet
strike all enemies with terror, so that they shall be kept afar off;
and my Church shall be thus preserved safe, though destitute of all
human aids, and without any defence."
    We now then perceive the meaning of the Prophet to be this -
that though the Jews saw that they were but few in number, weak in
strength, wretched and despised, they had yet reason to entertain
hope; for though few returned from exile God was yet able to
increase the Church and to make it a vast multitude, and that this
was certain and decreed, for it was shown by the vision, that
however unequal they were to their enemies, God was still
sufficiently strong and powerful to defend them; and that however
destitute they were of all blessings, God was still rich enough to
enrich them, provided they relied on the blessing which he had
promised; for he had engaged to render them happy and blessed
within, and safe from enemies from without.
    
    
Prayer.
    
    grant, Almighty God, that as we are on every side surrounded by
many enemies, and as Satan never ceases to kindle the fury of many,
not only to be hostile to us, but also to destroy and consume us, -
O grant that we may learn to raise up our eyes to heaven, and
trusting in thy protection may boldly fight in patience, until that
shall appear which thou hast once testified in this remarkable
prophesy, that there are many smiths in thine hall, and many
hammers, by which thou breakest in pieces those horns which rise up
to scatter us, and until at length, after having overcome all the
devices of Satan, we shall reach that blessed rest which has been
provided for us by the blood of thine only begotten Son. - Amen.
    
    
Lecture One Hundred and Thirty-eighth.

Zechariah 2:6
Ho, ho, come forth, and flee from the land of the north, saith the
LORD: for I have spread you abroad as the four winds of the heaven,
saith the LORD.

    That the design of the Prophet may be more clear, we must
especially bear in mind the history of the case. When it was allowed
the Jews, by the edict of Cyrus and of Darius, to return to their
own land, that kindness was suspected by many, as though the two
kings had a wish suddenly to oppress them when they had pained their
object in their return. Some who dwelt comfortably among the
Chaldeans and in other places, preferred to enjoy their rest rather
than to return with so much trouble to their own country, where
there were no houses prepared, and where there were only dreary
desolations. As then the greater part of the people thus slighted
the singular favour of God, of which the Prophets had so often
spoken, it was necessary that this sloth, connected as it was with
great impiety, should be reproved. For if any religion had touched
their hearts, they must have preferred Jerusalem to the whole world,
and the service of God to all earthly advantages and pleasures.
Hence the self-indulgence in which the Jews had become torpid,
deserved a sharp and severe reproof. This is the reason why the
Prophet treats them here with so much sharpness, for otherwise they
could not have been roused.
    Ho! Ho! he says, as though he had said, "What means this delay?
for when God has opened the door for you, ye still take your rest,
as though Judea were not your inheritance, as though there were no
difference between you and the profane heathens." We now understand
the object of the Prophet.
    The particle "hoy" is used for stimulating them; and by it the
Prophet reprehends their indifference, which was a proof, as I have
said, of ingratitude; for the Jews in this way showed their contempt
of that favour, which ought to have been preferred far before all
the wealth and the pleasures of the world.
    But the reason which is added seems far-fetched, or even
unsuitable - For to the four winds of heaven have I scattered you;
for this could not have served to rouse the Jews to leave Babylon,
and to return to the holy land promised to them by God. Yet it was
very efficacious towards producing an impression on their minds; for
the Lord shows, in these words, that it was in his power to restore
them in safety, inasmuch as they had not been scattered here and
there, except through his just vengeance. Had their enemies
prevailed against them, or had they without reason been expelled
from their country, a doubt might have crept in whether the promise
could be relied on; but when it appeared evident that their exile
was a punishment inflicted by God, they might safely conclude that
he would become the author of their restoration; for he who had
inflicted the wound was able to heal it.
    We now then see what the Prophet had in view: he intimates that
the Jews had hitherto suffered punishment from God, because they
obeyed not his word, but provoked by their obstinacy his extreme
vengeance; they ought then now to entertain hope, because God was
pacified towards them and ready to forgive them. As then their exile
was from God, the Prophet intimates that their return would not be
difficult when God became reconciled to them, because the Jews had
to do only with the heavenly Judge himself. In short, the Prophet
designs to show that the Jews acted foolishly by continuing in
exile, when liberty was given them to return; and therefore he
exhorts them to hasten in time, lest the season of God's favour
should pass away, and thus the door be again closed against them.
That they might not hesitate whether this was possible, he shows
that it was in God's power, for he had driven them from their
country; it would not therefore be difficult for him to open a way
for their return whenever he pleased. He now adds -

Zechariah 2:7
Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
    
    The Prophet repeats the same thing, though briefly, and in
other words: but while he briefly touches on what he meant to say,
he confirms and renders more plain the contents of the former verse.
He shows that it was a very great disgrace that Babylon should
become as it were the grave of Sion; for God had chosen that mount
as the place where he was to be worshipped. Babylon, we know, was a
filthy cavern, accursed by God. It was therefore to subvert, as it
were, the order of nature, for the Jews to bury, so to speak, the
holy mount of God in that infernal region. This mode of speaking
appears on the first view somewhat harsh, but it is yet most
suitable; for by Sion the Prophet means the Jews, who were still
dispersed in Chaldea. The temple had not indeed been moved from its
place, but only burnt and destroyed by the Chaldeans, and there was
no other temple built among the Babylonians. What then does the
Prophet mean by saying, O Sion, who dwellest with the daughter of
Babylon, return to thine own place? He even reminds the Jews that
they were bound, as it were, to the temple; for it was a sacred and
an indissoluble bond of mutual union between God and them. (1 Kings
6: 13.) For when God proposed that a temple should be built for him
on mount Sion, he at the same time added, "I will dwell among you;
this is my rest." (Psalm 132: 14.) Since the Jews, then, became
united to their God, the temple ass introduced as a pledge of this
sacred union. Thus justly and fitly does the Prophet give the name
of Sion to the Jews; for they were, as it has been said, tied as it
were to the temple, except they meant to deny God. Hence he says,
"Is it right that you should dwell among the Chaldeans? for ye are
as it were the stones of God's temple. There is therefore for you no
fixed and permanent abode except on mount Sion, as you are in a
sense that very mount itself." Therefore he says, "Sion, hasten and
return to thine own place; for it is strange and preposterous that
thou shouldest dwell with the daughter of Babylon."
    In short, the Prophet shows that God's favour ought not to have
been rejected, when he stretched forth his hand, and gave them a
free liberty to return. As then God thus appeared as the deliverer
of his people, the Jews ought not to have remained exiles, but
immediately to ascend to Jerusalem, that they might again worship
God. And why did the Prophet mention this? that the Jews might know
that they had nothing to fear, though surrounded with dangers; that
though Satan suggested many perils, many difficulties, many
troubles, yet the grace of God would not be defective, or
evanescent, or fallacious, but that he would complete his work, and
not disappoint those to whom he had once testified, that there would
be to them again a quiet habitation in the land of Judah. It now
follows -

Zechariah 2:8
For thus saith the LORD of hosts; After the glory hath he sent me
unto the nations which spoiled you: for he that toucheth you
toucheth the apple of his eye.
    
    The Prophet pursues the same subject; for he shows that the way
was not opened to the Jews that they might soon after repent of
their return, but that the Lord might be with them, as their
deliverance was a signal proof of his kindness, and an evidence that
he would commence what he had begun. He then says, that by God's
order the Gentiles would be restrained from effecting any thing in
opposition to the Jews; as though he had said, "Your liberty has
been granted by Cyrus and by Darius; many rise up to hinder your
return, but whatever they may attempt they shall effect nothing; for
God shall check all their efforts, and frustrate all their
attempts." But God's herald does here publicly testify, that he was
commissioned to prevent the nations from doing any injury, and to
declare that the people brought back to Judea were holy to the Lord,
and that it was not permitted that they should be injured by any.
This is the import of the whole.
    But a difficulty occurs here, for the context seems not
consistent: "Thus saith Jehovah, Jehovah sent me"; for it is not the
Prophet who receives here the office of a herald; but it seems to be
ascribed to God, which appears inconsistent; for whose herald can
God be? and by whose order or command could he promulgate what the
Prophet here relates? It seems not then suitable to ascribe this to
God, though the words seem to do so - "Thus saith Jehovah, After the
glory he sent me to the nations:" Who is the sender? or who is he
who orders or commands God? We hence conclude that Christ is here
introduced, who is Jehovah, and yet the Angel or the messenger of
the Father. Though then the being of God is one, expressed by the
word Jehovah, it is not improper to apply it both to the Father and
to the Son. Hence God is one eternal being; but God in the person of
the Father commands the Son, who also is Jehovah, to restrain the
nations from injuring the Jews by any unjust violence. The rabbis
give this explanation - that the Prophet says that he himself was
God's herald, and thus recites his words; but this is forced and
unnatural. I indeed wish not on this point to contend with them; for
being inclined to be contentious, they are disposed to think that we
insist on proofs which are not conclusive. But there are other
passages of Scripture which more clearly prove the divinity and the
eternal existence of Christ, and also the distinction of persons. If
however any one closely examines the words of the Prophet, he will
find that this passage must be forcibly wrested, except it be
understood of Christ. We then consider that Christ is here set forth
as the Father's herald; and he says that he was sent to the nations.
    What he adds - "After the glory", is understood by some to
mean, that after the glory had ceased, in which the Jews had
hitherto boasted, the message of Christ would then be directed to
the Gentiles. The meaning, then, according to them is this - that
shortly after the glory of the chosen people should depart, Christ,
by the Father's command, would pass over to the nations to gather a
Church among them. But this passage may be also applied to the
nations, who had cruelly distressed the Church of God; as though he
had said - "Though your enemies have had for a time their triumphs,
yet their glory being brought to an end, God will send his
messenger, so that they who have spoiled you may become your prey."
It still seems probable to me that the Prophet speaks of the glory
which he had shortly before mentioned. We may then view him as
saying, that as God had begun to exercise his power, and had in a
wonderful manner restored his people, there would be no intermission
until he had fully established his Church, so as to make the
priesthood and the kingdom to flourish again. Then "after the
glory", imports as much as this - "Ye see the beginning of God's
favour, by which his power shines forth." For doubtless it was no
common instance of the Lord's glory, which he had manifested in
restoring his people; and thus the Prophet encourages their
confidence, inasmuch as God had already in part dealt in a glorious
manner with them. He then takes an argument from what had been
commenced, that the Jews might hope to the end, and fully expect the
completion of their deliverance. "The Lord," as it is said
elsewhere, "will not forsake the work of his own hands." (Ps. 138:
8.) So the Prophet says now, After the glory, that is, "since God
has once shone upon you in no common manner, ought you not to
entertain hope; for he intended not to disappoint you of a full
return to your country, but to fulfil what he had promised by his
Prophets?"
    As God had spoken of the restoration of his Church, and also of
its perpetual condition, the Prophet here indirectly reproves the
ingratitude of those who were not convinced that God would be
faithful to the end, by seeing performed the commencement of his
work. For as God had included both the return of his people and
their continued preservation, so also his people ought to have
included both favours: "The Lord, who has already begun to restore
his people, will defend to the end those whom he has gathered, until
their full and perfect redemption will be secured." As then the Jews
did not look for the end, though God led them as it were by the hand
to the land of hope, the Prophet says to them, After the glory.
    We may farther observe, that the glory mentioned here was not
as yet fully conspicuous; it had begun, so to speak, to glimmer, but
it did not shine forth in full splendour until Christ came. It is
then the same as though the Prophet had said, "God has already
emitted some sparks of his glory, it will increase until it attains
a perfect brightness. The Lord in the meantime will cause, not only
that the nations may restrain themselves from doing and wrong, but
also that they may become a prey to you".
    The reason for the order follows, "Whosoever touches you,
touches the apple of his own eye, or, of his eye; for the pronoun
may be applied to any one of the heathen nations as well as to God
himself; and the greater part of interpreters prefer taking it as
referring to any one of the nations. Whosoever touches you touches
the apple of his own eye; we say in French, Ils se donnent en
l'oeil; that is, "Whosoever will assail my people will strike out
his own eyes; for whatever your enemies may devise against you,
shall fall on their own heads". It will be the same as though one by
his own sword should pierce his own heart. When therefore the
nations shall consider you to be in their poser, the Lord shall
cause that they shall pierce their own eyes, or wound their own
breasts, for the import is the same. Whosoever then touches you,
touches the apple of his own eye; there is no reason why you should
fear, for however powerful your enemies may be, yet their fury shall
not be allowed to rage against you; for God shall cause them to kill
themselves by their own swords, or to pull out their eyes by their
own fingers. This is the meaning, if we understand the passage of
the enemies of the Church.
    But it may also be suitably applied to God: Whosoever touches
you, touches the apple of his eye; and to this view I certainly am
more inclined; for this idea once occurs in Scripture, "He will
protect us as the apple of his eye." (Psalm 17: 8.) As then the Holy
Spirit has elsewhere used this similitude, so I am disposed to
regard this passage as intimating, that the love of God towards the
faithful is so tender that when they are hurt he burns with so much
displeasure, as though one attempted to pierce his eyes. For God
cannot otherwise set forth how much and how ardently he loves us,
and how careful he is of our salvation, than by comparing us to the
apple of his eye. There is nothing, as we know, more delicate, or
more tender, then this is in the body of man; for were one to bite
my finger, or prick my arm or my legs, or even severely to would me,
I should feel no such pain as by having my eye or the pupil of my
eye injured. God then by this solemn message declares, that the
Church is to him like the apple of his eye, so that he can by no
means bear it to be hurt or touched. It afterwards follows: -

Zechariah 2:9
For, behold, I will shake mine hand upon them, and they shall be a
spoil to their servants: and ye shall know that the LORD of hosts
hath sent me.

    Christ continues to relate the commands of the Father: for he
speaks in his person, when he says, "Behold, I shake my hand over
them", that is, enemies; "and they shall be a prey to their own
servants". He means, that however numerous and strong the enemies
would be who would seek to injure the Jews, they would yet be safe;
for they would be protected by the hand of God, and not only so, but
that whatever their enemies would attempt to do would be in vain,
for the Lord would degrade them, and render them a prey to the Jews
themselves: for by "servants" he doubtless means the Jews, who, for
a time, had been oppressed by the tyranny of their enemies.
    It is certain that this prophecy was not fulfilled at the time
when the Jews thought that they were in a flourishing state, and
enjoying prosperity; for their condition was even then very wretched
and degrading. For whence had they their kings? Certainly not from
the tribe of Judah; and we all know how tyrannically they were
governed, and also that the kingdom was filled with many abominable
sins and cruelties. They were become parricides almost all; and
whosoever will read their history will find, that brethren were
oppressed by brethren, and that even parents were cruelly and
wickedly treated. In short, not to say of other things, nothing
could have been more abominable than the family of Herod. We cannot
then apply this prophecy to that time which intervened between the
return from the Babylonian exile, and the coming of Christ. It is
then only under the kingdom of Christ that God accomplished what is
here said, - that enemies became a prey to his spiritual people,
that is, when they were subdued and brought under the yoke of
Christ, for as we have said elsewhere, the government of the Church
is vested in its Head. Hence where Christ shines, there the Church,
which is his body, is said to reign; for Christ's will is, that he
should have nothing apart from his members.
    We now see the intention of the Prophet: he wished to dispel
the fear of the Jews, that they might not hesitate to return to
their country; for not only a way was opened for them, but confirmed
also and certain was their happiness under God's protection; as he
had not in vain begun a glorious work, but fully purposed to carry
it on to the end.
    He says, "Behold, I shake my hand". The shaking of the hand
shows that God has no need of many forces to put to flight his
enemies, nor of a large expedition; for as soon as he raises up his
hand, he lays them all prostrate. In short, the Prophet reminds us,
that God has hands which extend far, for he can by mere shaking
conquer all enemies, however distant they may be. And then we see
that the facility with which God executes his purpose was mentioned,
in order that the Jews might feel assured, that as soon as it would
please God to put forth his strength, he would have no difficulty;
for by the single motion of his finger he could destroy all the
enemies who might rise up against them.
    He afterwards adds, "And ye shall know that Jehovah of hosts
has sent me." To consider this as an address to the faithful, may
not seem suitable; for faith is connected with knowledge, as we are
taught by John, "We know that we are the children of God," (1 John
3: 2;) for the certainty which rests on God's word exceeds all
knowledge. Why then does the Prophet say, And we shall know that
Jehovah has sent me? for the faithful ought to have been previously
certain respecting the mission of Christ; otherwise an approach to
God was closed up; for an access, we know, to his favour is opened
by faith. The Jews must have then been assured from the beginning
respecting the mission of Christ. But it is to be observed, that
there are two kinds of knowledge, - the knowledge of faith, and what
they call experimental knowledge. The knowledge of faith is that by
which the godly feel assured that God is true - that what he has
promised is indubitable; and this knowledge at the same time
penetrates beyond the world, and goes far above the heavens, that it
may know hidden things; for our salvation is concealed; things seen,
says the Apostle, are not hoped for. (Rom. 8: 24.) It is then no
wonder that the Prophet says, that the faithful shall then know that
Christ has been sent by the Father, that is, by actual experience,
or in reality: Ye shall then know that Jehovah has sent me. He
afterwards adds -

Zechariah 2:10
Sing and rejoice, O daughter of Zion: for, lo, I come, and I will
dwell in the midst of thee, saith the LORD.
    
    He continues the same subject. The meaning is, that God begins
nothing which he does not determine to bring to its end. Since then
he had already begun to gather his people, that they might dwell in
the Holy Land, it was a work in progress, at length to be completed;
for the Lord's will was not to be a half Redeemer. This is the
purport of what the Prophet says.
    But he now exhorts Sion to rejoice, as though the happiness
which he predicts was already enjoyed. This mode of speaking, as we
have seen elsewhere, is common among the Prophets. When they
intended to animate God's servants to a greater confidence, they
brought them as it were into the midst of what was promised, and
dictated a song of thanksgiving. We are not wont to congratulate
ourselves before the time. When, therefore, the Prophets bade the
Church to sing to God and to give thanks, they thus confirmed the
promises made to them; as though the Prophet had said, that as yet
indeed the brightness and glory of God was in a great measure laid,
but that the faithful were beyond the reach of danger, and that
therefore they could boldly join in a song of thanks to God, as
though they were already enjoying full redemption; for the Lord will
perfect what he begins.
    "Rejoice then and exult, thou daughter of Sion", - Why? "For I
come". God had already come; but here he expresses the progress of
his favour, by declaring that he would come; as though he had said,
"I have already given you obscure tokens of my presence; but you
shall find another coming which will be much more effectual to
confirm your faith." Though then God had already appeared to the
Jews, yet he says that he would come, that is, when Christ would
come forth, in whom dwells the fullness of the Godhead bodily, and
in whom God's perfect glory and majesty shines forth. And hence also
does it more evidently appear what I have already said, that this
address cannot be applied without perversion to the Prophet, nor be
suitably applied to the person of the Father. It then follows that
Christ speaks here: but he does not speak as a man or an angel; he
speaks as God the Redeemer. We hence see that the name Jehovah is
appropriated to Christ, and that there is no difference between the
Father and the Son as to essence, but that they are only to be
distinguished as to their persons. Whenever then Christ announces
his own divinity, he takes the name Jehovah; but he also shows, that
there is something peculiar and distinct belonging to him as the
messenger of the Father. For this reason, and in this respect, he is
inferior to the Father; that is, because he is sent as a messenger,
and executes what has been entrusted to him. These things do not
militate the one against the other, as many unlearned and turbulent
men think, who entangle themselves in many vain imaginations, or
rather in mere ravings, and say, "How can it be, that there is one
eternal God, and yet that Christ, who is distinct from the Father,
and is called his angel, is a true God?" So they imagine that the
origin of divinity is God the Father, as though the one true God had
begotten, and thus produced another God from himself, as by
propagation. But these are diabolical figments, by which the unity
of the Divine essence is destroyed. Let us then bear in mind what
the Prophet teaches here clearly and plainly, - that Christ is
Jehovah, the only true God, and yet that he is sent by God as a
Mediator.
    Behold I come, he says, and I will dwell in the midst of thee.
God dwelt then among the Jews, for the building of the temple had
been begun, and sacrifices had been already offered; but this
dwelling was typical only. It hence follows, that some new kind of
presence is here pointed out, when God was to reveal himself to his
people, not under ceremonial figures and symbols, but by dwelling,
at the fullness of time, substantially among them; for Christ is the
temple of the Godhead, and so perfectly unites us to God the Father,
that we are one with him. And it ought further to be carefully borne
in mind, that the Prophet does here also make a distinction between
the ancient types of the law and the reality, which was at length
exhibited in Christ; for there is no need now of shadows, when we
enjoy the reality, and possess the completion of all those things
which God only shadowed forth under the law.
    
Prayer.
    
    Grant, Almighty God, that as thou sees that we continually
tremble in the midst of dangers, and often stumble and fall through
the infirmity of our flesh, - O grant, that we may learn so to rely
on the strength and help which thou promisest to us, that we may not
hesitate to pass through all kinds of dangers, and boldly and firmly
to fight under thy banner; and may we be thus gathered more and more
into the unity of thy Church, until having, finished all our
troubles and contests, we shall at length reach that blessed and
celestial rest which has been obtained for us by the blood of thine
only-begotten Son. - Amen.
    
    
Lecture One Hundred and Thirty-ninth.

Zechariah 2:11
And many nations shall be joined to the LORD in that day, and shall
be my people: and I will dwell in the midst of thee, and thou shalt
know that the LORD of hosts hath sent me unto thee.

    The Prophet describes here the voluntary surrender of the
nations, who would so join themselves to the Church of God, as to
disown their own name and to count themselves Jews: and this is what
the Prophet borrowed from those who had predicted the same thing;
but he confirms their testimony, that the Jews might know that the
propagation of the Church had not been promised to them in vain by
so many witnesses. That what is said here refers to the calling of
the nations who would willingly surrender themselves to God, is
quite evident; for it is said that they would be a people to God.
This could not be, except the nations surrendered their own name, so
as to become one body with the Jews. He then repeats what he had
said, that God would dwell in the midst of Judea. Of this dwelling
something was said yesterday; for as they had already begun to offer
sacrifices in the temple, it follows that God was already dwelling
among them. We must then necessarily come to another kind of
dwelling, even that which God, who had before testified by many
proofs that he was nigh the Jews, had at length accomplished through
Christ; for Christ is really Emmanuel, and in him God is present
with us in the fullness of his power, justice, goodness, and glory.
    He at last adds, "Thou shalt know that Jehovah of hosts has
sent me to thee." Something has also been said on this sentence: the
Prophet means, that it would be evident by what would really take
place, that these things had not been in vain foretold, as the
prophecy would be openly fulfilled before the eyes of all. Then
shalt thou know, not by the assurance of faith, which is grounded on
the word, but by actual experience. But he expresses more than
before, for he says, "Thou shalt know that Jehovah of hosts has sent
me to thee." The particle "'elayich", "to thee," is not superfluous;
for he said a little while before, that he was sent to the nations.
As he now says, that he would be the guardian of the chosen people,
he also declares that his mission was to them; and he gives to God
the name of Jehovah of hosts, that the Jews might feel assured that
there would be no difficulty sufficient to hinder or delay the word
of God, as he possessed supreme power, so that he could easily
execute whatever he had decreed. I will not repeat now what I said
yesterday of Christ; but we ought nevertheless to remember this,
that he who declares that he was sent, is often called Jehovah. It
hence appears that one and the same divine eternal essence is in
more persons than one. Let us go on -

Zechariah 2:12
And the LORD shall inherit Judah his portion in the holy land, and
shall choose Jerusalem again.
    
    The Prophet confirms the former doctrine, but removes offences,
which might have occurred to the Jews and prevented them from
believing this prophecy: for they had been for a time rejected, so
that there was no difference between them and other nations. The
land of Canaan had been given them as a pledge of their heirship;
but they had been thence expelled, and there had been no temple, no
public worship, no kingdom. The Jews then might have concluded from
all these reasons, that they were rejected by God. Hence the Prophet
here promises that they were to be restored again to their former
state and to their own place. "Jehovah, he says, will take Judah as
his hereditary portion"; that is, God will really show that he has
not forgotten the election by which he had separated the Jews for
himself; for he intended them to be to him a peculiar people. They
were now mixed with the nations; their dispersion seemed an evidence
of repudiation; but it was to be at length manifest that God was
mindful of that adoption, by which he once purposed to gather the
Jews to himself, that their condition might be different from that
of other nations. When therefore he says, that Judah would be to God
for an heritage or for an hereditary portion, he brings forward
nothing new, but only reminds them that the covenant by which God
chose Judah as his people would not be void, for it would be made
evident in its time.
    And the following clause is to the same purpose, "And he will
again choose Jerusalem"; for it was not then for the first time that
Jerusalem became the city of God when restoration took place, but
the election, which existed before, was now in a manner renewed
conspicuously in the sight of men. It is then the same as though the
Prophet had said, "The course of God's favour has indeed been
interrupted, yet he will again show that you have not been in vain
chosen as his people, and that Jerusalem, which was his sanctuary,
has not been chosen without purpose." The renovation of the Church,
then, is what the Prophet means by these words.
    What we have said elsewhere ought at the same time to be
noticed, that the word "choose" is not to be taken here in its
strict sense; for God does not repeatedly choose those whom he
regards as his Church. God's election is one single act, for it is
eternal and immutable. But as Jerusalem had been apparently
rejected, the word choose imports here that God would make it
evident, that the first elections had ever been unchangeable,
however hidden it may have been to the eyes of men. He then adds -

Zechariah 2:13
Be silent, O all flesh, before the LORD: for he is raised up out of
his holy habitation.
    
    Here is a sealing of the whole prophecy. The Prophet highly
extols the power of God, that the Jews might not still doubt or fear
as with regard to things uncertain. He says that whatever he had
hitherto declared was indubitable; for God would put forth his power
to succour his Church and to remove whatever hindrance there might
be. We have seen similar expressions elsewhere, that is, in the
second chapter of Habakkuk and in the first of Zephaniah; and these
Prophets had nearly the same object in view; for Habakkuk, after
having spoken of the restoration of the people, thus concludes, -
that God was coming forth to bid silence to all nations, that no one
might dare to oppose when it was his will to redeem his Church. So
also Zephaniah, after having, described the slaughter of God's
enemies, when God ordered sacrifices to be made to him as it were
from the whole world, uses the same mode of expression, as though he
had said, that there would be nothing to resist the power of God. It
is the same here, "Silent", he says, "let all flesh be before
Jehovah". It is, in short, the shout of triumph, by which Zechariah
exults over all the enemies of the Church, and shows that they would
rage in vain, as they could effect nothing, however clamorous they
might be.
    By silence we are to understand, as elsewhere observed,
submission. The ungodly are not indeed silent before God, so as
willingly to obey his word, or reverently to receive what he may bid
or command, or humbly to submit under his powerful hand; for these
things are done only by the faithful. Silence, then, is what
especially belongs to the elect and the faithful; for they willingly
close their mouth to hear God speaking. But the ungodly are also
said to be silent, when God restrains their madness: and how much
soever they may inwardly murmur and rage, they yet cannot openly
resist; so that he completes his work, and they are at length made
ashamed of the swelling, words they have vomited forth, when they
pass off in smoke. This is the sense in which the Prophet says now,
silent be all flesh. He means, in short, by these words, That when
God shall go forth to deliver his Church, he will be terrible; so
that all who had before furiously assailed his chosen people, shall
be constrained to tremble.
    With regard to the habitation of holiness, I explain it of the
temple rather than of heaven. I indeed allow that heaven is often
thus called in Scripture: and it is called the palace or temple of
God, for we cannot think as we ought of God's infinite glory, except
we are carried above the world. This is the reason why God says that
he dwells in heaven. But as the Church is spoken of here, Zechariah,
I doubt not, means the temple. It is indeed certain that there was
no temple when God began to rise as one awakened from sleep, to
restore his people: but as the faithful are said in Psalm 102 to
pity the dust of Sion, because the place continued sacred even in
its degradation and ruin; so also in this passage Zechariah says,
that God was roused - Whence? from Sion, from that despised place,
exposed to the derision of the ungodly: yet there God continued to
dwell, that he might build again the temple, where his name was to
be invoked until Christ appeared. We now see that the temple or Sion
is intended rather than heaven, when all circumstances are duly
weighed. Now follows -


Chapter 3.


Zechariah 3:1,2
1 And he shewed me Joshua the high priest standing before the angel
of the LORD, and Satan standing at his right hand to resist him.
2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even
the LORD that hath chosen Jerusalem rebuke thee: is not this a brand
plucked out of the fire?
    
    We have said at the beginning that Zechariah was sent for this
end - to encourage weak minds: for it was difficult to entertain
hope in the midst of so much confusion. Some, but a small portion of
the nation, had returned with the tribe of Judah: and then
immediately there arose many enemies by whom the building of the
city and of the temple was hindered; and when the faithful viewed
all their circumstances, they could hardly entertain any hope of a
redemption such as had been promised. Hence Zechariah laboured
altogether for this end - to show that the faithful were to look for
more than they had reason to expect from the aspect of things at the
time, and that they were to direct their eyes and their thoughts to
the power of God, which was not as yet manifested, and which indeed
God purposely designed not to exercise, in order to try the patience
of the people.
    This is the subject which he now pursues, when he says, that
Joshua the priest was shown to him, with Satan at his right hand to
oppose him. God was, however, there also. But when Zechariah says,
that the priest Joshua was shown to him as here represented, it was
not only done in a vision, but the fact was known to all; that is,
that Joshua was not adorned with a priestly glory, such as it was
before the exile; for the dignity of the priest before that time was
far different from what it was after the return of the people; and
this was known to all. But the vision was given to the Prophet for
two reasons - that the faithful might know that their contest was
with Satan, their spiritual enemy, rather than with any particular
nations - and also that they might understand that a remedy was at
hand, for God stood in defence of the priesthood which he had
instituted. God, then, in the first place, purposed to remind the
faithful that they had to carry on war, not with flesh and blood,
but with the devil himself: this is one thing. And then his design
was to recall them to himself, that they might consider that he
would be their sure deliverer from all dangers. Since we now
perceive the design of this prophecy, we shall proceed to the words
of the Prophet.
    He says that Joshua was shown to him. This was done no doubt in
a prophetic vision: but yet Zechariah saw nothing by the spirit but
what was known even to children. But, as I have already said, we
must observe the intentions of the vision, which was, that the
faithful might understand that their neighbours were troublesome to
them, because Satan turned every stone and tried every experiment to
make void the favour of God. And this knowledge was very useful to
the Jews, as it is to us at this day. We wonder why so many enemies
daily rage against us, and why the whole world burn against us with
such implacable hatred; and also why so many intrigues arise, and so
many assaults are made, which have not been excited through
provocation on our part: but the reason why we wonder is this, -
because we bear not in mind that we are fighting with the devil, the
head and prince of the whole world. For were it a fixed principle in
our minds, that all the ungodly are influenced by the devil, there
would then be nothing new in the fact, that all unitedly rage
against us. How so? Because they are moved by the same spirit, and
their father is a murderer, even from the beginning. (John 8: 44.)
    We hence see that the faithful were taught what was extremely
necessary, - that their troubles arose from many nations, because
Satan watched for their ruin. And though this vision was given to
the Prophet for the sake of his own age, yet it no doubt belongs
also to us; for that typical priesthood was a representation of the
priesthood of Christ, and Joshua, who was then returned from exile,
bore the character of Christ the Son of God. Let us then know that
Christ never performs the work of the priesthood, but that Satan
stands at his side, that is, devises all means by which he may
remove and withdraw Christ from his office. It hence follows, that
they are much deceived, who think that they can live idly under the
dominion of Christ: for we all have a warfare, for which each is to
arm and equip himself. Therefore at this day, which we see the world
seized with so much madness, that it assails us, and would wholly
consume us, let not our thoughts be fixed on flesh and blood, for
Satan is the chief warrior who assails us, and who employs all the
rage of the world to destroy us, if possible, on every side. Satan
then ever stands at Christ's right hand, so as not to allow him in
peace to exercise his priestly office.
    Now follows another reason for the prophecy, - that God
interposes and takes the part of his Church against Satan. Hence he
says, "Rebuke thee Satan let Jehovah, rebuke thee let Jehovah, who
has chosen Jerusalem". God speaks here; and yet he seems to be the
angel of Jehovah: but this is not inscrutable; for as in the last
verse, where Zechariah says that Joshua stood before the Angel of
Jehovah, Christ is doubtless meant, who is called an angel and also
Jehovah; so also he may be named in this verse. But that no
contentious person may say that we refine on the words too much, we
may take them simply thus, - that God mentions here his own name in
the third person; and this mode of so speaking is not rare in
Scripture, "Jehovah rained from God." (Gen. 19: 24). Why did Moses
speak thus? Even to show that when God fulminated against Sodom, he
did not adopt a common mode of proceeding, but openly showed that it
was an unusual and a singular judgement. Thus the expression here is
emphatic, "Rebuke thee let Jehovah", that is, I myself will rebuke
thee. However, were any one to consider well the whole context, he
could not but allow that the words may properly be applied to
Christ, who is the portion of his Church, and that therefore he was
the angel before whom Joshua stood; and he himself shows afterwards
that the Church would be safe under his patronage. "Let Jehovah then
rebuke thee, Satan, let him rebuke thee". The repetition more fully
confirms what Zechariah meant to show, even that sufficient
protection would be found in God alone for the preservation of the
Church, how much soever Satan might employ all his powers for its
ruin, and that though God would not immediately give help and
restrain Satan, yet a firm hope was to be entertained, for this
would be done in time the most seasonable. The import of the whole
is, - that though God had hitherto let loose Satan to assail the
Church as to the priesthood, yet God would be the faithful guardian
of his Church, and would check Satan, that he might not execute what
he intended; and further, that many contests must be patiently
endured, until the period of the warfare be completed. We now then
see what the Prophet had in view in these words.
    But the rebuke of God is not to be regarded as being only in
words, but must be referred to that power by which God subverts and
lays prostrate all the attempts of Satan. At the same time he
mentions the end for which this rebuke was given; it was, that the
Church might continue safe and secure, Let Jehovah, who has chosen
Jerusalem, rebuke thee. These words are to be read, not apart, but
as joined with the former, as though he had said, "Let God raise up
his hand for the salvation of his chosen people, so as to put thee,
Satan, to flight with all thy furies." This is the meaning. Let us
therefore know, that God is not simply the enemy of Satan, but also
one who has taken us under his protection, and who will preserve us
safe to the end. Hence God, as our Redeemer and the eternal guardian
of our salvation, is armed against Satan in order to restrain him.
The warfare then is troublesome and difficult, but the victory is
not doubtful, for God ever stands on our side.
    But we are at the same time reminded, that we are not to regard
what we have deserved in order to gain help from God; for this
wholly depends on his gratuitous adoption. Hence, though we are
unworthy that God should fight for us, yet his election is
sufficient, as he proclaims war against Satan in our behalf. Let us
then learn to rely on the gratuitous adoption of God, if we would
boldly exult against Satan and all his assaults. It hence follows,
that those men who at this day obscure, and seek, as far as they
can, to extinguish the doctrine of election, are enemies to the
human race; for they strive their utmost to subvert every assurance
of salvation.
    He at last adds, "Is not this a brand snatched from the fire?"
Here God makes known the favour he had manifested towards the high
priest, that the faithful might be convinced that Joshua would
overcome his enemies, as God would not forsake his own work; for the
end ever corresponds with the beginning as to God's favour; he is
never wearied in the middle course of his beneficence. This is the
reason why he now objects to Satan and says, "Why! God has
wonderfully snatched this priest as a brand from the burning: as
then the miraculous power of God appears in the return of the high
priest, what dost thou mean, Satan? Thou risest up against God, and
thinkest it possible to abolish the priesthood, which it has pleased
him in his great favour hitherto to preserve. See whence has the
priest come forth. While he was in Chaldea, he seemed to be in the
lower regions; yet God delivered him from thence: and now, when he
sits in the temple and is performing his office, is it possible for
thee to pull down from heaven him whom thou could not detain in
hell?" We now perceive the meaning of the Prophet as to this
similitude. He then adds -

Zechariah 3:3,4
3 Now Joshua was clothed with filthy garments, and stood before the
angel.
4 And he answered and spake unto those that stood before him,
saying, Take away the filthy garments from him. And unto him he
said, Behold, I have caused thine iniquity to pass from thee, and I
will clothe thee with change of raiment.
    
    Zechariah adds here another thing, - that Joshua had on mean
garments, but that new garments were given him by the angel's
command. And by this he means, that though the priesthood had been
for a time contemptible, it would yet recover whatever dignity it
had lost. But he ever leads the minds of the faithful to this point,
- to look for what they did not then see, nor could conjecture from
the state of things at that time. It is certain that the sacerdotal
vestments, after the return from exile, were not such as they were
before; for they were not sumptuously woven, nor had attached to
them so many precious stones. Though Cyrus had bountifully supplied
great abundance of gold and silver for the worship of God, yet the
chief priest did not so shine with precious stones and the work of
the Phrygians as before the exile. Hence, what was shown to
Zechariah was then well known to all. But we ought to notice the
latter clause, - that the angel commanded a change of garments. The
Prophet then bids the faithful to be of good cheer, though the
appearance of the priesthood was vile and mean, because God would
not overlook its contemptible state; but the time of restoration had
not yet come; when it came, the ancient dignity of the priesthood
would again appear.
    With regard to the words, the first thing to be observed is the
fact, that Joshua stood before the angel, having on sordid or torn
garments. The repetition seems to be without reason; for he had said
before that Joshua stood before the angel of God. Why then does he
now repeat that he stood before the angel? That the faithful might
take courage; because it was God's evident purpose that the chief
priest should remain there in his sordid garments; for we think that
God forgets us when he does not immediately succour us, or when
things are in a confused state. Hence Zechariah meets his doubt by
saying, that Joshua stood before the angel. He further reminded
them, that though the whole world should despise the priesthood, it
was yet under the eyes of God. Conspicuous were other priests in the
eyes of men, and attracted the admiring observation of all, as it is
well known; but all heathen priesthoods, we know, were of no account
before God. Hence though heathen priesthoods shone before men, they
were yet abominations only in the sight of God; but the priesthood
of Joshua, however abject and vile it may have been, was yet, as
Zechariah testifies, esteemed before God.
    We now see that he who is often said to be Jehovah is called an
angel: the name therefore of Angel as well as of Jehovah, I doubt
not, ought to be applied to the person of Christ, who is truly and
really God, and at the same time a Mediator between the Father and
the faithful: and hence he authoritatively commanded the angels who
were present; for Christ was there, but with his hosts. While
therefore the angels were standing by, ready to obey, he is said to
have bidden them to strip the high priest of his mean garments.
    Afterwards the angel addresses Joshua himself, "See, I slave
made to pass from thee thine iniquity, and now I will clothe thee
with new or other garments." When the angel said that he had taken
away iniquity, he justly reminded them of the filthiness contracted
by the priest as well as by the people; for they had denuded
themselves of all glory by their iniquities. We hence see that the
mouths of the Jews were here closed, that they might not clamour
against God, because he suffered them still to continue in their
sordid condition, for they deserved to continue in such a state; and
the Lord for this reason called their filth, iniquity. He further
teaches us, that though the Jews fully deserved by their sins to rot
in their struggle and filthiness, yet the Lord would not finally
allow their unworthiness to prevent him from affording relief.
    The import of the prophecy then is this, - That however much
the mean outward condition of the high priest might offend the Jews,
they were still to entertain hope; for the remedy was in God's
power, who would at length change the dishonour and reproach of the
high priest into very great glory, even when the time of gratuitous
remission or of good pleasure arrived.
    
Prayer.
    
    Grant, Almighty God, that as thou hast made us a royal
priesthood in thy Son, that we may daily offer to thee spiritual
sacrifices, and be devoted to thee, both in body and soul, - O
grant, that we, being endued with thy power, may boldly fight
against Satan, and never doubt but that thou wilt finally give us
the victory, though we may have to undergo many troubles and
difficulties: and may not the contempt of the world frighten or
dishearten us, but may we patiently bear all our reproaches, until
thou at length stretches forth thine hand to raise us up to that
glory, the perfection of which now appears in our head, and shall at
last be clearly seen in all the members, in the whole body, even
when he shall come to gather us into that celestial kingdom, which
he has purchased for us by his own blood. - Amen.
    
    
Lecture One Hundred and Fortieth.


Zechariah 3:5
And I said, Let them set a fair mitre upon his head. So they set a
fair mitre upon his head, and clothed him with garments. And the
angel of the LORD stood by.

    The Prophet had said that Joshua was clothed in splendid and
beautiful garments, who had on before such as were sordid, and that
this was done by the command of the angel: he now adds, that he
wished that a still greater glory should be bestowed on him, for he
saw that something was wanting. He therefore desired that the high
priest should be adorned with a crown, so that his dress might in
every way correspond with the dignity of his office. But what is
here stated, that the Prophet spoke, is not to be taken as spoken
authoritatively, but rather expressed as a wish, as though he had
said, that it was indeed a pleasant and delightful spectacle to see
the high priest decently and honourably clothed; but that it was
also desirable, that a crown or a diadem should be added, as a
symbol of the priesthood, and not of royalty. There is indeed no
disadvantage in considering royalty also as signified; for the
kingly office, we know, is united with the priestly in the person of
Christ: but I take the crown here to be the priest's mitre; for we
know that this was the chief ornament whenever the priest came to
the altar of incense. But as to the main point, we must bear in mind
the design of the Prophet, - that the high priest was adorned with
splendid vestments, and yet his dignity appeared only in part;
therefore the Prophet desires that a pure crown or mitre should be
added: and he says that this took place even in the presence of the
angel, thereby intimating that his wish was by God approved.
    Now we ought first to contemplate the zeal and godly concern of
the Prophet, which he had for the glory and honour of the
priesthood; for though he regarded with joy the splendid dress of
the high priest, he could not restrain himself from wishing that the
highest ornament should be added. And this example is exhibited to
us for imitation, so that we ought to desire the increase of those
favours of God, by which the priesthood of Christ is signalised,
until it arrives at the most perfect state. But we see that many are
against such a wish; for at this day there are those who profess
some zeal for true religion, but are satisfied with a mere shadow;
or at least, it would abundantly satisfy them to see the Church half
purified: and the world is full of men who indeed confess that the
Church is defiled by many pollutions, but wish only for some small
measure of reformation. But the Prophet seems to invite us to do a
very different thing: he saw that the high priest was already
adorned with new garments; but when he considered that the honour of
the priesthood was not fully restored, he wished the mitre to be
also added. And by saying that the angels seconded his wish, he
encourages us fully to believe, that if we desire from the heart
that his glory should be given to Christ, God will hear our prayers:
for the Prophet, when he sighed, did not in vain ask the angel to
put a mitre on the high priest.
    The expression, that the angel of God stood, is not without
meaning. He was not an idle spectator; and it is intimated that God
had not only once a care for the priesthood, but that the angel was
always watching to defend Joshua; for it would not be enough to be
once adorned by God, who presides over the Church, except his
guardianship were perpetual. We now then understand the import of
the words. It follows -

Zechariah 3:6,7
6 And the angel of the LORD protested unto Joshua, saying,
7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if
thou wilt keep my charge, then thou shalt also judge my house, and
shalt also keep my courts, and I will give thee places to walk among
these that stand by.

    Here the Prophet shows for what purpose he gave Joshua his
appropriate dress and splendour; and he teaches us, that it was not
done simply as a favour to man, but because God purposed to protect
the honour of his own worship. This is the reason why the angel
exhorts Joshua; for it behaves us ever to consider for what end God
deals so liberally with us and favours us with extraordinary gifts.
All things ought to be referred to his glory and worship, otherwise
every good thing he bestows on us is profaned. And this is
especially to be regarded when we speak of his Church and its
government; for we know how ready men are to turn what God gives to
his Church to serve the purpose of their own tyranny.
    It is God's will that he should be attended to when he speaks
by his servants and those whom he has appointed as teachers. But we
see from the beginning of the world how ambitious and proud men
under this pretence exercised great tyranny, and thus expelled God
from his own government: nay, the vassals of Satan often arrogate to
themselves a full and unlimited power over all the faithful, because
God would have the priesthood honoured, and approves of a right
discipline in his Church. As then Satan has in all ages abused the
high eulogies by which God commends his Church, this exhortations,
now briefly given by the Prophet, ought always to be added; for it
is not God's will to extol men, that he himself might be as a
private individual and give up his own place and degree, but that
the whole excellency bestowed on the Church is intended for this
purpose - that God may be purely worshipped, and that all, not only
the people, but also the priest, may submit to his authority.
Whatever glory then belongs to the Church, God would have it all to
be subservient to his purpose, so that he alone may be the supreme
and that rightly. We now then perceive the Prophet's design.
    And to give some weight to what is taught, he says, that the
angel bore witness; for the word used is forensic or legal: one is
said to bear witness to another, when he uses, so to speak, a solemn
protestations. In short, bearing witness differs from a common
declaration, as an oath, or an appeal to lawful authority, is
interposed, so that the words are sacred. It was then the design of
the holy spirit by this expression to render us more attentive, so
that we may know that not a common thing is said, but that God
interposes an oath, or some such thing, in order to secure more
reverence to his order or command.
    Protest then did the angel of Jehovah to Joshua, saying, Thus
saith Jehovah, If thou wilt walk in my ways, and if my charge thou
wilt observe, &c. The angel now briefly teaches us, that the priests
do not excel, that they may exult at pleasure; but he interposes a
condition, that they are to exercise faithfully their office, and to
obey the call of God. We then see that those two things are united -
the dignity of the priesthood, and the faithfulness which God's
ministers, who have been called to that office, are to exhibit.
Hence they who seek to domineer without control, do thereby
sufficiently show that they are not the lawful priests of God; for
Joshua typified Christ, and yet we see how God bound him by a
certain condition, lest relying on his honour and title he should
take to himself more than what was lawful or right.
    If Joshua, who was a type of Christ, together with his
successors, was not to regard himself dignified, but in order to
obey God, we hence see how foolish and even abominable is the
arrogance of the Pope, who, being content with a naked title, seeks
to reduce the whole world to himself, as if God had given up his own
right.
    But let us at the same time see what he means by ways and by
charge. These two words ought, no doubt, to be confined to the
office of the priest. God commands us all in common to follow where
he leads us; and whatever he prescribes as to the way of leading a
godly and righteous life may be called a charge; for the Lord
suffers us not to wander and go astray, but anticipates errors and
shows what we are to follow. There is then a general charge with
regard to all the faithful; but the priestly charge, as I have
already stated, is to be confined to that office. We yet know that
men are not raised on high by God, that he may resign his own
authority. He indeed commits to men their own offices, and they are
rightly called the vicars of God, who purely and faithfully teach
from his mouth: but the authority of God is not diminished when he
makes use of the labours of men and employs them as his ministers.
We hence see that the priestly charge is this - to rule the Church
according to the pure Word of God.
    He therefore adds, Thou also shalt govern my house. This
condition then is ever to be observed, when the governors of the
Church demand a hearing, even that they keep the charge of God. It
is indeed true, that all the ministers of the Word are adorned with
honourable titles; but, as I have said, their dignity is degraded if
it obscures the glory of God. As then God would have men to be
heard, so that nothing may be taken from him, this condition ought
ever to be observed, "Thou shalt govern my house, if thou wilt walk
in my ways."
    It may however be asked, can priests be rightly deprived
instantly of their office when they depart from their duty? To this
I answer, that the Church ought, as far as possible, to be reformed;
but yet legitimate means ought to be used, so that the Church may
reject all the ungodly, who respond not to their duty, nor exhibit
due sincerity, nor discharge their office in obedience to God. All
then who depart or turn aside from the right course ought rightly to
be rejected, but by legitimate authority. But when the majority
desire to have pastors, such as cannot but be deemed really wolves,
they must be borne with, though unworthy of the honour, and yet so
borne with that they be not allowed to oppress the Church with their
tyranny, or to take to themselves what belongs to God alone, or to
adulterate the worship of God or pure doctrine.
    However this may be, none are lawful priests before God, except
those who faithfully exercise their office and respond to the
calling of God, as we shall hereafter see in the second chapter of
Malachi. But I am not disposed to enlarge; it is enough to adduce
what an explanation of the passage may require. In short, pastors
divinely appointed are so to rule over the Church as not to exercise
their own power, but to govern the Church according to what God has
prescribed, and in such a manner that God himself may always rule
through the instrumentality of men.
    What he adds, Thou shalt keep my courts, appears not to be an
honour to the priest, for it was an humble service to wait in the
courts of the temple. But taking a part for the whole, the Prophet
includes the charge of the whole temple: and it was no common honour
to have the charge of that sacred habitation of God. It is not then
improperly added that Joshua would be the keeper of the temple, if
he walked in the ways of the Lord. Nevertheless we see at this day
how the masked rulers of the Church, under the Papacy, not only
disregard the keeping of the temple, but wholly repudiate it, as it
seems to be unworthy of their high dignity. I call the charge of the
temple, not that which is the duty of overseers, but whatever
belongs to the worship of God: but to feed the flock, to discharge
the office of pastors, and to administer the sacraments, is to these
a sordid employment. Hence the Pope, with all his adherents, can
easily bear to be relieved from the charge of the temple; but yet he
seeks to rule in a profane and tyrannical manner, and according to
his own pleasure. But we here see that the charge of the temple is
especially intrusted to the priest, as it was a special honour. We
also see on what condition God allowed the priests to continue in
their dignity, even on that of walking in his ways.
    He afterwards adds, I will give thee passages (intercourses)
among those who stand by, that is, I will cause all the godly to
admit and freely to receive thee. The angels who stood there, no
doubt, represented the body of the Church; for they are mingled with
the faithful whenever they meet together in the name of Christ, as
Paul teaches us in 1 Cor. 11: 10. Angels alone then stood by; but it
is the same as though God had said, "Thee will all the faithful
acknowledge, so that a free passage will be open to thee among them,
provided thou walkest in my ways." And he puts passages in the
plural number, for he speaks of continued homage and regard.
    The meaning is, that the priest is ever worthy of regard and
honour when he faithfully performs his office and obeys the call of
God. We may, on the other hand, conclude that all masked pastors
ought justly to be excluded, when they not only are apostates and
perfidious against God, but seek also to destroy the Church; yea,
when they are also voracious wolves and spiritual tyrants and
slaughterers. All those who are such, the angel clearly intimates,
are not only unworthy of being received, but ought also to be
excluded and exterminated from the Church. We now then perceive what
I have stated, that whatever excellency belongs to the pastors of
the Church ought not to be separated from the honour due to God; for
God does not resign his authority to mortals, nor diminish anything
from his own right; but he only constitutes men as his ministers,
that he may by them govern his Church alone, and be alone supreme.
It hence follows, that they are unworthy of honour who perform not
faithfully their office; and when they rob God of what belongs to
him, they ought to be deprived of their very name; for it is nothing
else but the mask of Satan, by which he seeks to deceive the simple.
He afterwards adds -

Zechariah 3:8
Hear now, O Joshua the high priest, thou, and thy fellows that sit
before thee: for they are men wondered at: for, behold, I will bring
forth my servant the BRANCH.
    
    The angel shows here, that what had been hitherto shown to
Zechariah was typical; for the reality had not as yet come to light,
but would appear in its time. We have said that God's design was to
lead the godly to the expectation of Christ; for these beginnings of
favour were obscure. It behaved them, therefore, to hope for far
more than they saw; and this appears evident from the verse before
us, in which the angel says, hear now. He makes this preface to gain
attention, as though he said, that he was going to speak of
something remarkable. Then he adds, thou and thy associates who
stand before thee; I will send my servant the Branch.
    Let us notice this, which is the main part of the verse,
Behold, I send my servant, the Branch. The God of hosts no doubt
refers to the priest, who is eminent beyond the common comprehension
of men. He is called a Branch, because he was to come forth as a
stem, according to what is said in Isaiah, the eleventh chapter, and
in other places. It is then the same as though he had said, "this
priesthood is as yet disregarded, nevertheless my servant, the
priest, shall come forth like a branch which arises from the earth,
and it will grow." The word "tsemach" means a shoot. He then
compares Christ to a shoot, for he seemed, as we say, to rise up
from nothing, because his beginning was contemptible. For what
excellency had Christ in the estimation of the world when he was
born? how did he commence his kingdom? and how was he initiated into
his priesthood? Doubtless, whatever honour and glory the Father had
given him was regarded we know with contempt. It is then no wonder
that he is on this account called a Branch.
    Now the reason for the similitude is apparent enough: and
though the angel speaks indefinitely, the person of Christ is no
doubt intended. How so? We may judge by the event itself. What
priest succeeded Joshua who equalled him in honour, or who in the
tenth degree approached him? We know that nearly all were profane
and ungodly men; we know that the priesthood became venal among
them; we know that it was contended for with the most cruel hatred;
nay, we know that a priest was slain in the temple itself; ambition
was burning so furiously that no success could be gained without
shedding innocent blood. After the death of Joshua nothing could
have been more base and more disgraceful than the Jewish priesthood.
Where then is to be found this servant of God, the Branch? This
principle must also be ever borne in mind, that the reformation of
the temple was to be made by Christ: we must, therefore, necessarily
come to him, that we may find the servant mentioned here. And why he
is called a servant has been stated elsewhere; for he humbled
himself that he might be not only the minister of his Father, but
also of men. As then Christ condescended to become the servant of
men, it is no wonder that he is called the servant of God.
    Let us now enquire why the angel bids Joshua and his companions
to hear. He indirectly reproves, I doubt not, the common unbelief,
for there were very few then who had any notion of a future and
spiritual priesthood. Indeed, the people had the promises in their
mouths, but nearly all had their thoughts fixed on the earth and the
world. This is the reason why the angel directed his words
especially to Joshua and his companions: he saw that the ears of
others were almost closed; he saw so much indifference in the
people, that hardly any one was capable of receiving his doctrine:
and thus he intended to obviate a trial which might have weakened
the courage of Joshua. For we know how ready we are to faint when
the whole world would drive us to apostasy; for when any of us is
weak, we wish to be supported by others; and when there is no faith,
no religion, no piety among men, every one is ready to quail. In
short, we can hardly believe God, and continue firm in his word,
except we have many companions, and a large number in our favour;
and when unbelief prevails everywhere our faith vacillates. Hence
the angel now addresses Joshua and his companions apart; as though
he had said, that there was no reason for them to depend on the
multitude, but, on the contrary, to look to God, and by relying on
his word to wait patiently for what he promised, though all the rest
were to reject his favour: Thou then and thy friends who stand
before thee.
    He adds, for they are men of wonder; or though they are men of
wonder; but the meaning is the same. For God means, that though the
whole people rejected what he now declares as to the renewal of the
priesthood, it would yet be found true and confirmed in its own
time. Some render the words, "men of prodigy," because they were
objects of wonder and they think that the companions of Joshua were
signalised by this title or encomium, because their faith was
victorious and surmounted all hindrances. But the meaning of the
prophet seems to me to be wholly different: and, I doubt not, but
that this passage is the same with another in Isaiah, the eighth
chapter, where he says, that the faithful were men of prodigy, or,
that they were for a sign or prodigy, because they were objects of
hatred, "what do these seek for themselves?" As then all were
astonished as at a spectacle new and unwonted, when any one of the
faithful met them, the Prophet says, that the true servants of God
were then for a sign and prodigy. So here they are men of prodigy,
for we see clearly, that the companions of Joshua were separated
from the rest, or the common multitude. Why? not because they were
objects of wonder, for that would be frigid, but because they were
objects of reproach to all; and they were hardly borne with by the
people, who clamoured, "what do these seek for themselves? they seek
to be wiser than the Church."
    In the same way we find ourselves at this day to be condemned
by the Papists. "Oh! these, forsooth, will create a new world, they
will create a new law: the rule of our great men will not satisfy
these; we have a Church founded for so many ages, antiquity is in
our favour. In short these men tear asunder what has been sanctioned
from the beginning until now." But in the time of Joshua and in the
time of Isaiah, all who simply believed God were regarded as strange
men; for the people had become then so unrestrainedly licentious,
that to retain the pure worship of God was viewed as a strange thing
on account of its novelty.
    We now apprehend the meaning of the words, when the angel bids
Joshua and his companions to attend, and when he calls them the men
of prodigy, and when at last he promises that a priest should arise
like a Branch, for God would make Christ to rise up, though hid, not
only under the feet, but under the earth itself, like a shoot which
comes forth from the root after the tree has been cut down. It
follows -

Zechariah 3:9
For behold the stone that I have laid before Joshua; upon one stone
shall be seven eyes: behold, I will engrave the graving thereof,
saith the LORD of hosts, and I will remove the iniquity of that land
in one day.
    
    He more fully sets forth what we have observed in the last
verse; but he speaks figuratively. He says that there were seven
eyes on the stone which was set before Joshua; and that God would in
one day take away the iniquity of the land, so that nothing would
prevent it from recovering its ancient glory. This is the import of
the whole; but interpreters vary, especially as to the eyes.
    Almost all Christians agree as to the stone; for they think
Christ to be meant; and we know that there are many similar
passages, where Christ is called a stone, because the Church is on
him founded; "Behold, I lay in Zion a precious stone," says Isaiah
in the 28th chapter; and in Psalm 118 and in other places there are
similar words. I yet think that the Prophet alludes to the temple,
which was then begun to be built; but at the same time I take this
as admitted, that Christ is called metaphorically a stone, as before
he was called a Branch. But we must bear in mind that the external
figure of the visible temple is applied to Christ himself. Behold,
says God, the stone which I have set before Joshua has seven eyes;
and further, I will engrave it with sculptures, that it may appear
wonderful before the whole world. We now perceive what the subject
is, and the mode of speaking here adopted.
    As to the subject, the angel says, that the temple which Joshua
had begun to build, was a celestial building; for God here declares
himself to be its founder and builder, - The stone, he says, which I
have set; and he says this, that Joshua might know that he laboured
not in vain in building the temple. For had it been the work of men,
it might have fallen, and might have been pulled down a hundred
times by the hand of enemies; but God declares that the temple was
founded by his own hand. He, at the same time, as I have said,
raises up the thoughts of the godly to Christ, which is the
substance and reality of the temple. Hence he says, I set a stone
before Joshua; that is, "Though Joshua builds, and workmen
diligently labour with him, yet I am the chief framer and architect
of the temple."
    He then says, on this stone shall be seven eyes. Some apply
this to the seven graces of the Spirit: but the definition which
they make, who have said, that the grace of the Spirit is sevenfold,
is puerile; they know not about what they prattle and vainly talk;
for Scripture speaks of many more. They also falsely adduce a
passage from the 11th of Isaiah; for they mistake there as to the
number: the Latin version has led them astray. Others think that the
seven eyes have a reference to the whole world; as though the angel
had said, that all will direct their eyes to this stone, according
to what is said by Christ, that he was raised up on high, that he
might draw all men to himself: then seven eyes, that is the eyes of
all men, shall be turned to this stone. Some again apply this to the
fullness of grace which has been given to Christ. But I think that
the simpler view is, that his glory is set forth, according to what
immediately follows, - I will engrave its engravings. For it is a
vain refinement to say, that God engraved engravings when the side
of Christ was pierced, when his hands and his feet were perforated:
this is to trifle, and not seriously to explain Scripture. But the
Prophet by engraving, means the valuable and extraordinary character
of this stone; as though he had said, "It will be a stone remarkable
for every excellency; for God will adorn this stone with wonderful
engravings; and then it will be a stone having eyes, that is, it
will not only turn to itself the eyes of others, but it will
illuminate them, and exhibit as it were such brightness as will, by
its own reflection, lead men to behold it." We now understand the
full meaning of the Prophet. What remains I cannot finish now.
    
Prayer.
    
    Grant, Almighty God, that as by nature we do not willingly
submit to the reproach and contempt of the world, - O grant, that
with our hearts lifted up to heaven, we may become indifferent to
all reproaches, and that our faith may not succumb nor vacillate,
though profane men may ridicule us while serving thee under the
cross: but may we patiently wait, until Christ shall at length
appear in the splendour of his priesthood and kingdom; and may we,
in the meantime, contemplate the excellency with which thou hast
adorned thy Church, and be thus encouraged to connect ourselves with
those few and despised men, who faithfully and sincerely follow thy
word, and disregard the arrogance of the whole world, and never
doubt, but that if we remain grounded in the pure doctrine of the
gospel, thou wilt raise us up to heaven, yea, and above all heavens,
where we shall enjoy that blessedness which thine only-begotten Son
has obtained for us by his own blood. - Amen.
    
    
    Lecture One Hundred and Forty-first.
    
    We have to consider the last words of the ninth verse, in which
God promises to remove the iniquity of the land in one day. Some
refinedly take the one day for the one sacrifice, by which Christ
once for all expiated for ever for the sins of the world; but the
Prophet in my view speaks in a simpler manner; for he mentions one
day for suddenly or quickly. I indeed allow that expiation was to be
sought through the one sacrifice of Christ; but the Prophet
intimates, that God would be so propitious to the Jews, as to
deliver them from all the wrongs and molestations of their enemies.
He then assigns a reason why he purposed to deal so bountifully with
his people, even because he would not impute their sins. And we know
this to be the fountain of all the blessings which flow from God to
us, that is, when he forgives us and blots out our sins.
    We now then apprehend the Prophet's meaning: I will take away
the iniquity of the land in one day, that is, "Though hitherto I
have in various ways punished this people, I shall of a sudden be
pacified towards them, so that no iniquity shall come to an account
before me, or prevent me from favouring this people." It now follows
in the Prophet -

Zechariah 3:10
In that day, saith the LORD of hosts, shall ye call every man his
neighbour under the vine and under the fig tree.

    We see from this verse that a particular time is signified by
one day; for the Prophet wished to inspire the Jews with confidence,
lest they should think that their misery would continue, because God
had hitherto treated them with rigour and severity. Here then is
shown to them a sudden change. He therefore adds, In that day, ye
shall call every one his neighbour under his vine and under his
fig-tree; that is, "Ye shall dwell secure, beyond the reach of fear
or of danger; for no one will be incensed against you." This kind of
expression signifies a safe and quiet state, that is, when it is
said; that neighbours meet together under the vine and under the
fig-tree. For they who fear, either remain inclosed in cities, or
seek, when in the country, some fortified place and difficult of
access, or watch their own doors that they may not be exposed to
injuries; but they who joyfully meet together under the vine or
under the fig-tree, show that they are free from every anxiety and
fear.
    The sum of the whole then is, - that when God shall openly make
himself the guardian of his Church, the faithful shall be relieved
from every fear, and shall cheerfully enjoy their freedom, so that
they shall venture to have their repast under the vine and under the
fig-tree, that is, in the open air and on the public road, as there
will be none to terrify them. But as this promise is to be extended
to the whole kingdom of Christ, what is said ought to be applied to
that spiritual peace which we enjoy, when we are fully persuaded
that God is reconciled to us; for then also us become reconciled
among ourselves, so that we no longer seek to injure one another,
according to what we have observed in Micah, (chap. 4: 4,) and
according to what Isaiah says in the second chapter. Let us now
proceed -



Chapter 4.


Zechariah 4:1-6
1 And the angel that talked with me came again, and waked me, as a
man that is wakened out of his sleep,
2 And said unto me, What seest thou? And I said, I have looked, and
behold a candlestick all of gold, with a bowl upon the top of it,
and his seven lamps thereon, and seven pipes to the seven lamps,
which are upon the top thereof:
3 And two olive trees by it, one upon the right side of the bowl,
and the other upon the left side thereof.
4 So I answered and spake to the angel that talked with me, saying,
What are these, my lord?
5 Then the angel that talked with me answered and said unto me,
Knowest thou not what these be? And I said, No, my lord.
6 Then he answered and spake unto me, saying, This is the word of
the LORD unto Zerubbabel, saying, Not by might, nor by power, but by
my spirit, saith the LORD of hosts.

    Another vision is narrated here, - that a candlestick was shown
to the Prophet, on which there were seven lights. He says that the
candlestick was formed all of gold: and he says that to the seven
lamps there were as many cruses, (infusoria - pourers,) or, as some
think, there were seven cruses to each lamp: but the former view is
what I mostly approve, that is, that every lamp had its own cruse.
He further says, that there were two olive-trees, one on the right,
the other on the left hand, so that there was no deficiency of oil,
as the olive-trees were full of fruit. Since then there was a great
abundance of berries, the oil would not fail; and the lamps were
continually burning. This is the vision, and the explanation is
immediately added, for God declares that his Spirit was sufficient
to preserve the Church without any earthly helps, that is, that his
grace would always shine bright, and could never be extinguished.
    There is, moreover, no doubt but that God set forth to
Zechariah a figure and an image suitable to the capacities of the
people. The candlestick in the temple, we know, was made of gold; we
know also, that seven lamps were placed in the candlestick, for it
had six branches; and then there was the trunk of the candlestick.
As then the seven lamps shone always in the temple on the golden
candlestick, it was the Lord's design here to show that this
ceremonial symbol was not superfluous or insignificant; for his
purpose was really to fulfil what he exhibited by the candlestick:
and such analogy is to be seen in many other instances. For it was
not the Lord's purpose simply to promise what was necessary to be
known; but he also designed to add at the same time a confirmation
by ceremonial types, that the Jews might know that their labour was
not in vain when they lighted the lamps in the temple; for it was
not a vain or a deceptive spectacle, but a real symbol of his
favour, which was at length to be exhibited towards them. But we may
more fully learn the design of the whole, by considering the words,
and each part in order.
    He says that the Angel returned; by which we understand that
God, without any request or entreaty on the part of the Prophet,
confirmed by a new prophecy what we have already observed; for the
Prophet confesses that he was as it were overcome with astonishment,
so that it was necessary to awake him as it were from sleep. The
Prophet was not therefore able to ask any thing of God when under
the influence of amazement; but God of his own free will came to his
aid, and anticipated his request. We hence see that the faithful
were not in one way only taught to entertain confidence as to the
restoration of the Church; but as there was need of no common
confirmation, many visions were given; and it must at the same time
be added, that though no one interposed, yet God was of his own self
solicitous about his Church, and omitted nothing that was necessary
or useful to support the faith of his people. And farther, as the
Prophet says that he was awakened by the Angel, let us learn, that
except God awakens us by his Spirit, torpor will so prevail over us,
that we cannot raise our minds above. Since God then sees that we
are so much tied down to the earth, he rouses us as it were from our
lethargy. For if the Prophet had need of such help, how much more
have we, who are far below him in faith? Nay, if he was earthly, are
we not altogether earth and ashes? It must yet be observed, that the
Prophet was not so overwhelmed with drowsiness as with astonishment;
so that he was hardly himself, as it is the case with men in an
ecstasy.
    The Prophet was also reminded to be attentive to the vision -
What sees thou? Then there was presented to him a sight which we
have described; but the Prophet by seeing could have seen nothing,
had he not been instructed by the Angel. We must also observe, that
this tardiness of the Prophet is useful to us; for we hence more
surely conclude, that nothing was represented without a design; but
that the whole was introduced for his benefit, though he overlooked,
as with closed eyes, what God showed to him by the Angel. We then
conclude that there was nothing done by chance, but that the Prophet
was really under a divine guidance, so that he might learn what he
was afterwards faithfully to deliver to others.
    The vision is then narrated - that a candlestick of God was
shown to him. The substance of the candlestick was intended to set
forth a mystery. It is indeed true that gold is corruptible; but as
we cannot otherwise understand what exceeds the things of the world,
the Lord, under the figure of gold, and silver, and precious stones,
sets forth those things which are celestial, and which surpass in
value the earth and the world. It was for this purpose that God
commanded a candlestick to be made of gold for him, not that he
needed earthly wealth or riches, or was pleased with them as men
are, whose eyes are captivated by the sight of gold and silver. We
indeed know that all these things are counted as nothing before God;
but regard was had in these symbols to this - that they might know
that something sublime and exalted was to be understood whenever
they looked on the golden candlestick. Hence by the gold the Prophet
must have learnt, that what was here set forth was not worthless or
mean, but unusual and of great importance.
    He afterwards says that there was a vessel, or some render it a
pot; but it was a round vessel, and it was on the top of the
candlestick; for the lamps burned on the very summit of the
candlestick. Now there was a pot or bowl; and here there was a
little difference between the candlestick of the temple and that of
which the Prophet speaks now; for in the candlestick of the temple
there were many pots or bowls, but here the Prophet says that there
was but one; and also that there were seven pourers or postings; for
by this term we may understand the very act of pouring, as well as
the instruments themselves. But it is better to refer this to the
pourers, which distilled the oil continually, that the wick might
not become dry, but gather always new strength. He says that there
were seven pourers to the lamps on the top; and also that there were
two olive-trees, which supplied new abundance, so that the oil was
always flowing.
    We must now then enquire the meaning of the vision. Many
understand by the candlestick the Church; and this may be allowed.
At the same time I think that God here simply testified to the Jews,
that in having commanded them to set up a candlestick, he did not
appoint an empty, or a deceptive, but a real symbol. God no doubt
represented by the lamps the graces, or the various gifts of his
Spirit; yet the idea of a sevenfold grace is a mere fancy; for God
did not intend to confine to that number the gifts of the Holy
Spirit, the variety of which is manifold, even almost infinite.
Hence the number seven designates perfection, according to the
common usage of Scripture. God then intended by placing the
candlestick in the midst of the temple, to show that the grace of
his Spirit always shines in his Church, not of one kind only, but so
that there was nothing wanting as to its perfection. Some think that
teachers are represented by the lamps; but as I have already said,
it is better to take a simple view of the meaning than refinedly to
philosophise on the subject. There is indeed no doubt but that God
pours forth his graces to illuminate his Church by his ministers;
this we find by experience; but what I have stated is sufficient
that God never forsakes his Church, but illuminates it with the
gifts of his Spirit; while yet the variety of these gifts is set
forth by the seven lamps. This is one thing.
    It afterwards follows, that the Prophet inquired of the Angel,
What does this mean? We hence learn again, that the Prophet was
instructed by degrees, in order that the vision might be more
regarded by us; for if the Prophet had immediately obtained the
knowledge of what was meant, the narrative might be read by us with
no attention; we might at least be less attentive, and some might
probably think that it was an uncertain vision. But as the Prophet
himself attentively considered what was divinely revealed to him,
and yet failed to understand what God meant, we are hereby reminded
that we ought not to be indifferent as to what is here related; for
without a serious and diligent application of the mind, we shall not
understand this prophecy, as we are not certainly more clear-sighted
than the Prophet, who had need of a guide and teacher. There is also
set before us an example to be imitated, so that we may not despair
when the prophecies seem obscure to us; for when the Prophet asked,
the Angel immediately helped his ignorance. There is therefore no
doubt but that the Lord will supply us also with understanding, when
we confess that his mysteries are hid from us, and when conscious of
our want of knowledge, we flee to him, and implore him not to speak
in vain to us, but to grant to us the knowledge of his truth. The
angel's question to the Prophet, whether he understood or not, is
not to be taken as a reproof of his dullness, but as a warning, by
which he meant to rouse the minds of all to consider the mystery. He
then asked, Art thou ignorant of what this means, in order to elicit
from the Prophet a confession of his ignorance. Now if the Prophet,
when elevated by God's Spirit above the world, could not immediately
know the purpose of the vision, what can we do who creep on the
earth, except the Lord supplies us with understanding? In short,
Zechariah again recommends to us the excellency of this prophecy,
that we may more attentively consider what God here declares.
    He calls the angel his Lord, according to the custom of the
Jews; for they were wont thus to address those who were eminent in
power, or in anything superior. He did not call him Lord with the
intention of transferring to him the glory of God; but he thus
addressed him only for the sake of honour. And here again we are
reminded, that if we desire to become proficient in the mysteries of
God, we must not arrogate any thing to ourselves; for here the
Prophet honestly confesses his own want of knowledge. And let us not
at this day be ashamed to lie down at God's feet, that he may teach
us as little children; for whosoever desires to be God's disciple
must necessarily be conscious of his own folly, that is, he must
come free from a conceit of his own acumen and wisdom, and be
willing to be taught by God.
    Now follows the explanation the angel gives this answer - This
is the word of Jehovah to Zerubbabel, saying, &c. Here the angel
bears witness to what I have shortly referred to that the power of
God alone is sufficient to preserve the Church, and there is no need
of other helps. For he sets the Spirit of God in opposition to all
earthly aids; and thus he proves that God borrows no help for the
preservation of his Church, because he abounds in all blessings to
enrich it. Farther, by the word spirit we know is meant his power,
as though he had said, "God designs to ascribe to himself alone the
safety of his Church; and though the Church may need many things,
there is no reason why it should turn its eyes here and there, or
seek this or that help from men; for all abundance of blessings may
be supplied by God alone." And "host" and "might", being a part for
the whole, are to be taken for all helps which are exclusive of
God's grace. It is indeed certain that God acts not always
immediately or by himself, for he employs various means, and makes
use in his service of the ministrations of men; but his design is
only to teach us that we are very foolish, when we look around us
here and there, or vacillate, or when, in a word, various hopes, and
various fears, and various anxieties affect us; for we ought to be
so dependent on God alone, as to be fully persuaded that his grace
is sufficient for us, though it may not appear; nay, we ought fully
to confide in God alone, though poverty and want may surround us on
every side. This is the purport of the whole.
    But God intended also to show that his Church is built up and
preserved, not by human and common means, but by means extraordinary
and beyond all our hopes and all our thoughts. It is indeed true, as
I have just said, that God does not reject the labours of men in
building up and in defending his Church; but yet he seems as though
he were not in earnest when he acts by men; for by his own wonderful
power he surpasses what can be conceived by human thought. To be
reminded of this was then exceedingly necessary, when the Church of
God was despised, and when the unbelieving haughtily ridiculed the
miserable Jews, whom they saw to be few in number and destitute of
all earthly aids. As then there was nothing splendid or worthy of
admiration among the Jews, it was needful that what we find here
should have been declared to them - even that his own power was
enough for God, when no aid came from any other quarter. The same
also was the design of what we have noticed respecting the seven
pourers and the olive-trees; for if God had need of earthly helps,
servants must have been at hand to pour forth the oil; but there
were seven pourers to supply the oil continually. Wherefrom? even
from the olive-trees. As then the trees were fruitful, and God drew
from them the oil by his hidden power, that the lamps might never be
dry, we hence clearly learn, that what was exhibited is that which
the angel now declares, namely, that the Church was, without a host
and without might, furnished with the gifts of the Holy Spirit, and
that in these there was a sufficient defence for its preservation,
in order that it might retain its perfect state and continue in
vigour and safety.
    When therefore we now see things in a despairing condition, let
this vision come to our minds - that God is sufficiently able by his
own power to help us, when there is no aid from any other; for his
Spirit will be to us for lamps, for pourers, and for olive-trees, so
that experience will at length show that we have been preserved in a
wonderful manner by his hand alone.
    We now then understand the design of the Prophet, and the
reason why this vision was shown to him - that the faithful might be
fully induced to entertain a firm hope as to that perfect condition
of the Church which had been promised; for no judgement was to be
formed of it according to earthly means or helps, inasmuch as God
had his own power and had no need of deriving any assistance from
others. And Zechariah says also, that this word was to Zerubbabel,
even that he might take courage and proceed with more alacrity in
the work of building the temple and the city. For Zerubbabel, we
know, was the leader of the people, and the Jews returned to their
country under his guidance; and in the work of building the city his
opinion was regarded by all, as peculiar honour belonged to him on
account of his royal descent. At the same time God addressed in his
person the whole people: it was the same as though the angel had
said, "This word is to the Church." The head is here mentioned for
the whole body, a part being specified for the whole.
    Now as Zerubbabel was only a type of Christ, we must understand
that this word is addressed to Christ and to all his members.
    Thus we must remember that all our confidence ought to be
placed on the favour of God alone; for were it to depend on human
aids, there would be nothing certain or sure. For God, as I have
said, withdraws from us whatever may add courage according to the
judgement of the flesh, in order that he may invite or rather draw
us to himself. Whenever, then, earthly aids fail us, let us learn to
recumb on God alone, for it is not by a host or by might that God
raises up his Church, and preserves it in its proper state; but this
he does by his Spirit, that is, by his own intrinsic and wonderful
power, which he does not blend with human aids; and his object is to
draw us away from the world, and to hold us wholly dependent on
himself. This is the reason why he says that the word was addressed
to Zerubbabel. The rest I shall consider to-morrow.
    
Prayer.
    
Grant, Almighty God, that as thou shinest on us by thy word, and
showest to us the way of salvation, we may with open eyes look on
that light; and as we are blind also at mid-day, open thou our eyes,
and may the inward light of thy Spirit lead us to the light of thy
word, that we may not doubt but that thou alone art sufficient to
supply us with all those things which are necessary for the
enjoyment of celestial life, that by thus distilling on us
frequently and continually thou mayest refresh us, so that the light
of faith, which has been once kindled in our hearts by thy grace,
may never be extinguished, until at length we shall attain to that
fullness which has been laid up for us in heaven: and may we thus
now in part be satisfied with the measure of knowledge which thou
hast given us, until we shall at length see thee face to face, that
being thus transformed to thine image, we may enjoy the fullness of
that glory into which Christ our Lord has been received. - Amen.
    

Lecture One Hundred and Forty-second.


Zechariah 4:7
Who art thou, O great mountain? before Zerubbabel thou shalt become
a plain: and he shall bring forth the headstone thereof with
shoutings, crying, Grace, grace unto it.
    
    Here the angel pursues the same subject which we have been
already explaining - that though the beginning was small and seemed
hardly of any consequence and importance, yet God would act in a
wonderful manner as to the building of the temple. But as this was
not only arduous and difficult, but also in various ways impeded,
the angel now says, that there would be no hindrance which God would
not surmount or constrain to give way. He compares to a mountain
either the Persian monarchy or all the hosts of enemies, which had
then suddenly arisen in various parts, so that the Jews thought that
their return was without advantage, and that they were deceived, as
the event did not answer to their wishes and hopes.
    We now then perceive the design of the Holy Spirit: as Satan
attempted by various artifices to prevent the building of the
temple, the angel declares here that no obstacle would be so great
as to hinder the progress of the work, for God could suddenly reduce
to a plain the highest mountains. What art thou, great mountain? The
expression has more force than if the angel had simply said, that
all the attempts of enemies would avail nothing; for he triumphs
over the pride and presumption of those who then thought that they
were superior to the Jews: "Ye are," he says, "like a great
mountain; your bulk is indeed terrible, and sufficient at the first
view not only to weaken, but also to break down the spirits; but ye
are nothing in all your altitude."
    But the text may be read in two ways, "What art thou, great
mountain? A plain before Zerubbabel;" or, "What art thou, great
mountain before Zerubbabel? A plain." The latter rendering is the
best, and it is also what has been universally received. And he says
that this mountain was before Zerubbabel, that is, in his presence,
for it stood in opposition to him.
    Now this doctrine may be fitly applied to our age: for we see
how Satan raises up great forces, we see how the whole world
conspires against the Church, to prevent the increase or the
progress of the kingdom of Christ. When we consider how great are
the difficulties which meet us, we are ready to faint and to become
wholly dejected. Let us then remember that it is no new thing for
enemies to surpass great mountains in elevation; but that the Lord
can at length reduce them to a plain. This, then, our shield can
cast down and lay prostrate whatever greatness the devil may set up
to terrify us: for as the Lord then reduced a great mountains to a
plain, when Zerubbabel was able to do nothing, so at this day,
however boldly may multiplied adversaries resist Christ in the work
of building a spiritual temple to God the Father, yet all their
efforts will be in vain.
    He afterwards adds, He will bring forth the stone of its top.
The relative is of the feminine gender, and must therefore be
understood of the building. Zerubbabel shall then bring forth the
stone, which was to be on the top of the temple. By the stone of the
top, I understand the highest, which was to be placed on the very
summit. The foundations of the temple had been already laid; the
building was mean and almost contemptible: it could not however be
advanced, since many enemies united to disturb the work, or at least
to delay it. Nevertheless the angel promises what he afterwards
explains more fully - that the temple would come to its completion,
for Zerubbabel was to bring forth and raise on high the stone of the
top, which was to be on the very summit of the temple. And then he
subjoins, shoutings, grace, grace, to it; that is, God will grant a
happy success to this stone or to the temple. The relative here
again is feminine; it cannot then be applied to Zerubbabel, but to
the temple or to the stone: it is however more probable that the
angel speaks of the temple. And he says that there would be
shoutings; for it was necessary to encourage the confidence of the
faithful and to excite them to prayer, that they might seek, by
constant entreaties, a happy and prosperous issue to the building of
the temple. The angel, then, bids all the godly with one voice to
pray for the temple; but as all prosperous events depend on the good
pleasure of God, he uses the word "chen", grace, which he repeats,
that he might more fully encourage the faithful to perseverance, and
also that he might kindle their desire and zeal.
    We now then see what this verse on the whole contains: first,
the angel shows that however impetuously the ungodly might rage
against the temple, yet their attempts would be frustrated, and that
though they thought themselves to be like great mountains, it was
yet in the power and will of God to reduce them to a plain, that is,
suddenly to lay them prostrate. This is one thing. Then secondly, he
adds, that a happy success would attend the building of the temple;
for Zerubbabel would bring forth the top-stone, the highest. And
lastly, he subjoins, that the faithful ought unanimously to pray,
and so to persevere with the greatest ardour and zeal, that God
might bless the temple, and cause the building of it to be
completed. It now follows -

Zechariah 4:8,9
8 Moreover the word of the LORD came unto me, saying,
9 The hands of Zerubbabel have laid the foundation of this house;
his hands shall also finish it; and thou shalt know that the LORD of
hosts hath sent me unto you.

    He confirms in this passage what I lately stated - That there
was no reason for the faithful to entertain doubts or to feel
anxious, because they saw that the beginning of the building was
mean and despised by the world; for the Lord would at length show
that it was built by his sanction and command, and that it would
succeed far better than all of them had thought.
    But he says that the word of Jehovah came to him; and yet at
the end of the next verse he shows that this address came from the
mouth of the angel. But it is a well-known and a common mode of
speaking, that God himself is said to speak, when he employs either
angels or men as his agents; for the person of the messenger lessens
in no degree the reverence due to the word: the majesty, then, of
God ought to remain inviolable in his word, whether brought to us by
men or by angels. Now the Prophet felt assured that nothing was
adduced by the angel, but what he conveyed as the minister of God.
    The sum of the whole is, that the temple, though some
interruptions happened, was yet so begun that its completion was at
length to be expected; as God had made use of the labours of
Zerubbabel, so he would not forsake the work of his hands. Since,
then, God was the chief founder of the building, it could not be but
that the temple would at length be completed.
    This is what the angel had in view in these words, The hands of
Zerubbabel have founded this house. Of the foundation there was
indeed no doubt; but many believed that the building would ever
remain unfinished, for Satan had already by means of the most
powerful enemies impeded its progress. As then despair had laid hold
on the minds of almost all, the angel declares that Zerubbabel would
gain his object in finishing the temple which he had begun.
    He afterwards adds, Thou shalt know that God has sent me to
you. Of this knowledge we have spoken elsewhere. The meaning is,
that the event would be a sure and suitable proof, that nothing had
been rashly undertaken by them, but that the temple was built by
God's command, for his power would be evident in its completion. And
he addresses the Prophet, who though he was fully persuaded of the
event and of the fulfilment of this prophecy, yet learnt by what
took place that the angel who gave the promise was sent from above.
We have said elsewhere that there are two kinds of knowledge; one is
of faith, which we derive from the word, though the thing itself
does not appear; the other is of experience, when God adds
accomplishment to the promise, and proves that he had not spoken in
vain and this is the knowledge which the angel means when he says,
Thou shalt know that I have been sent from above to you.
    Now if this be applied to Christ, it may, as I have said, be
justly done; for it is certain that angels were then sent in such a
manner that Christ was the chief. Since, then, nothing was
undertaken as to the building of the temple without Christ being the
leader, he rightly says here that he was sent by the Father. It
afterwards follows -

Zechariah 4:10
For who hath despised the day of small things? for they shall
rejoice, and shall see the plummet in the hand of Zerubbabel with
those seven; they are the eyes of the LORD, which run to and fro
through the whole earth.

    Here the angel reproves the sloth and fear of the people, for
the greater part were very faint-hearted; and he also blames the
Jews, because they formed a judgement of God's work at the first
view, Who is he, he says, that has despised the day of paucities? He
does not ask who it was, as though he spoke only of one, or as
though they were few in number or insignificant but he addresses the
whole people, who were chargeable with entertaining this wrong
feeling; for all were cast down in their minds, because they thought
that the work begun would be a sport to the ungodly, and would come
to nothing, according to what we read in Nehemiah, (3: 12,) that the
old men wept, so that nearly all threw down their tools, and left
off the building of the temple. We hence see that not a few despised
the small beginnings, and that the minds of all the people were
dejected, for they thought that they laboured in vain while building
the temple, which made no approach to the glory and splendour of the
former temple: "What are we doing here? we seek to build a temple
for God; but what is it? does it correspond to the temple of
Solomon? No, not in the tenth degree; yet God has promised that this
temple would be most glorious." While then they were considering
these things, they thought either that the time was not come, or
that they toiled in vain, because God would not dwell in a tent so
mean. This is the reason why the Prophet now says, Who is he that
has despised the day of paucities?
    God then sets himself in opposition to an ungrateful and ill-
disposed people, and shows that they all acted very foolishly,
because they cast and fixed their eyes only on the beginning of
things, as though God would not surpass by his power what human
minds could conceive. As then God purposed in a wonderful manner to
build the temple, the angel reproves here the clamours of the
people.
    He then adds, They shall rejoice when they shall see the
workman's plummet in the hard of Zerubbabel. Though he had adopted a
severe and sharp reproof, he yet mitigates here its severity, and
promises to the Jews that however unworthy they were of such
kindness from God, they would yet see what they had by no means
expected, even Zerubbabel furnished with everything necessary for
the completion of the temple. Hence they shall see Zerubbabel with
his tin-stone; that is, with his plummet. As builders in our day use
a plumb-line, so he calls that in the hand of Zerubbabel a
tin-stone, which he had when prepared to complete the temple.
    This doctrine may be also applied to us: for God, to exhibit
the more his power, begins with small things in building his
spiritual temple; nothing grand is seen, which attracts the eyes and
thoughts of men, but everything is almost contemptible. God indeed
could put forth immediately his power, and thus rouse the attention
of all men and fill them with wonder; he could indeed do so; but as
I have already said, his purpose is to increase, by doing wonders,
the brightness of his power; which he does, when from a small
beginning he brings forth what no one would have thought; and
besides, his purpose is to prove the faith of his people; for it
behaves us ever to hope beyond hope. Now when the beginning promises
something great and sublime, there is no proof and no trial of
faith: but when we hope for what does not appear, we give due honour
to God, for we depend only on his power and not on the proximate
means. Thus we see that Christ is compared to a shoot, which arises
from the stem of Jesse. (Is. 11: 1.) God might have arranged that
Christ should have been born when the house of David was in its
splendour, and when the kingdom was in a flourishing state: yet his
will was that he should come forth from the stem of Jesse, when the
royal name was almost cut off. Again, he might have brought forth
Christ as a full-grown tree; but he was born as an insignificant
shoot. So also he is compared by Daniel to a rough and unpolished
stone cut off from a mountain. (Dan. 2: 45.) The same thing has also
been accomplished in our age, and continues still at this day to be
accomplished. If we consider what is and has been the beginning of
the growing gospel, we shall find nothing illustrious according to
the perceptions of the flesh; and on this account the adversaries
confidently despise us; they regard us as the off-scourings of men,
and hope to be able to cast us down and scatter us by a single
breath.
    There are many at this day who despise the day of paucity, who
grow faint in their minds, or even deride our efforts, as though our
labour were ridiculous, when they see us sedulously engaged in
promoting the truth of the gospel; and we ourselves are also touched
with this feeling: there is no one who becomes not sometimes frigid,
when he sees the beginning of the Church so mean before the world,
and so destitute of any dignity. We hence learn how useful it is for
us at this day to be reminded, that we shall at length see what we
can by no means conjecture or hope for according to present
appearances; for though the Lord begins with little things, and as
it were in weakness, yet the plummet will at length be seen in the
hand of the Architect for the purpose of completing the work. There
is at this day no Zerubbabel in the world, to whom the office of
building the temple has been committed; but we know that Christ is
the chief builder, and that ministers are workmen who labour under
him. However then may Satan blind the unbelieving with pride and
haughtiness, so that they disdain and ridicule the building in which
we labour; yet the Lord himself will show that he is the chief
builder, and will give to Christ the power to complete the work.
    He afterwards adds, These seven are the eyes of Jehovah, going
round through the whole earth. The angel calls the attention of
Zechariah to what we have before observed; for the discourse was
respecting the plummet, and Zechariah said, that there were shown to
him seven eyes in that stone. The angel explains what those seven
eyes meant, even that the Lord by his providence would conduct the
work to its completion. But we have said that seven eyes are
attributed to God, that we may be assured that nothing is hid from
him; for no one among men or angels possesses so great a
clear-sightedness but that he is ignorant of some things. Many of
Gods mysteries, we allow, are hid from angels; but when they are
sent forth, they receive as much revelation as their office
requires. But the angel shows here, that we ought by no means to
fear that anything will happen which God has not foreseen; for the
seven eyes, he says, go around through the whole earth: not that God
has need of seven eyes; but we know what the number seven means in
Scripture; it signifies perfection.
    The meaning then is - that God would sufficiently provide that
nothing should happen that might disturb him, or turn him aside, or
delay him in the execution of his work. How so? because there were
seven eyes; that is, he by his providence would surmount all
difficulties, and his eyes went round through the whole earth, so
that the devil could devise nothing behind or before, on the right
hand or on the left, above or below, which he could not easily
frustrate. We now then perceive the object of the Prophet.
    With regard to the words, some render "eleh" in the neuter
gender, "These are seven, they are the eyes of God." But as to the
sense, there is no ambiguity: for the angel would have the faithful
to recumb on God's providence, in order that they might be secure
and fear no danger; as the Lord would remove whatever was contrary
to his purpose. It now follows -

Zechariah 4:11-14
11 Then answered I, and said unto him, What are these two olive
trees upon the right side of the candlestick and upon the left side
thereof?
12 And I answered again, and said unto him, What be these two olive
branches which through the two golden pipes empty the golden oil out
of themselves?
13 And he answered me and said, Knowest thou not what these be? And
I said, No, my lord.
14 Then said he, These are the two anointed ones, that stand by the
Lord of the whole earth.

    The same vision is again related, at least one similar to that
which we have just explained; only there is given a fuller
explanation, for the Prophet says that he asked the angel what was
meant by the two olive-trees which stood, one on the right, the
other on the left side of the candlestick, and also by the two pipes
of the olive-trees. Some render "shevilim" ears of corn, thinking
that the branches of the olive-trees are compared to ears of corn,
because they were full and loaded with berries; but the metaphor
seems to me immaterial. The word in Hebrew is indeed ambiguous; but
it often means a pipe, or a running or flowing; and this sense best
suits this passage; and I wonder that this meaning has been
overlooked by all interpreters; for no doubt necessity constrained
them to retake themselves to this metaphor, however unnatural it
was. But we know that this spectacle was presented to Zechariah in
order to show that the olive-tree continually supplied abundance of
oil, lest the wick should become dry, and lest the lamps should thus
fail. Since then on every side there were pourers or pipes, and
three tubes received the oil from one olive-tree, and four received
it from the other, so that great abundance thus flowed from the two
olive-trees, and since there were also seven pipes, we see how
suitable it was that they should be between the olive-trees on the
right and on the left, and also that their tubes for the oil should
be between the pourers and the two pipes. As then the oil ran
through the pourers and passed through the two pipes, he asks the
angel what these flowing meant? The answer was, These are the two
sons of oil, who stand before the Lord of all the earth; that is,
they are the two fountains which supply oil from God himself, lest
the lamps should fail through the want of it. This is the import of
the whole.
    I have said that there is some difference in the visions though
the angel relates hardly anything new, except respecting the flowing
and the tubes; but as a new explanation is given, Zechariah no doubt
more fully considered what he had slightly looked on before. The
more attentive then to the vision the Prophet became, the more
confirmed he was; for God showed to him now what he had not
sufficiently observed before, namely, that there were pipes or tubes
through which the oil flowed into each of the pourers, and further,
that these flowing or a continual running of the oil, was like that
of a river, which runs through its own channel. But God intended to
instruct his Prophet by degrees, that we may learn at this day to
apply our thoughts to the understanding of his doctrine; for the
instruction to be derived from it is not of an ordinary kind, as I
have already reminded you. Indeed the state of things in our time is
nearly the same with that of his time: for Christ now renews by the
power of his Spirit that spiritual temple which had been pulled down
and wholly demolished; for what has been the dignity of the Church
for many ages? Doubtless, it has been for a long time in a
dilapidated state; and now when God begins to give some hope of a
new building, Satan collects together many forces from all parts to
prevent the progress of the work. We are also tender and soft, and
even faint-hearted, so that hardly one in a hundred labours so
courageously as he ought.
    We hence then learn how necessary for us is this doctrine: it
was not, therefore, to no purpose that the Prophet did not apprehend
at once and in an instant what was presented to him in the vision,
but made progress by degrees.
    We have also mentioned before, that the desire of improvement
observed in Zechariah ought to be noticed. For though we attain not
immediately what God teaches, yet the obscurity of a passage ought
not to damp our ardour; but we ought rather to imitate the Prophet,
who, in things difficult and unknown to him, asked explanations from
the angel. Angels are not indeed sent now to us from heaven to
answer our questions; but yet no one shall be without benefit who
will humbly and with a sincere desire ask of God; for God will
either by his ministers so elucidate what seems obscure to us and
full of darkness, that we shall know that there is nothing but what
is clear in his word; or he will by the Spirit of knowledge and
judgement supply what is deficient in the ministrations of men.
    And this is also the reason why the angel replies, Dost thou
not know what these mean? For he does not upbraid Zechariah with
ignorance, but rather reminds all the faithful, that they ought to
quicken themselves, and to exert all their ardour to learn, lest
sloth should close up the way against them. This reply, then, of the
angel no doubt belongs to us all, "Dost thou not know what these
mean?" We ought to remember that the things we esteem as common far
exceed our thoughts. It indeed often happens that one runs over many
parts of Scripture, and thinks that he reads nothing but what is
clear and well known, while yet experience teaches us that we are
inflated with too much self-confidence; for we look down, as it were
from on high, on that doctrine which ought, on the contrary, to be
reverently adored by us. Then let every one of us, being warned by
this sentence of the angel, acknowledge that he as yet cleaves to
first principles, or, at least, does not comprehend all those things
which are necessary to be known; and that therefore progress is to
be made to the very end of life: for this is our wisdom, to be
learners to the end.
    I come now to the answers of the angel, These are the two sons
of oil. Some understand by the two sons of oil a king and a priest;
but this is by no means suitable. There is no doubt but that he
calls the perpetual flowing the two sons of oil; as though he had
said, that it could not possibly be that the grace of God should
ever fail to preserve the Church, as God possesses all abundance,
and bids his grace so to flow, as that its abundance should never be
diminished.
    He therefore says, that they stand with the Lord of the whole
earth: for "al" sometimes means with, and sometimes concerning; but
I prefer taking its simple meaning; therefore, stand do the sons of
oil with the Lord. Some render, "nigh the Lord," but improperly; for
they pervert the Prophet's meaning, inasmuch as the angel means that
these two sons of oil stood with God, as though he had said, that
there is such fullness of grace in God, that it could never be
exhausted. Though then the oil flowed, it would yet be sufficient to
replenish the seven lamps, that is, fully; so that God would raise
up his Church, preserve it safe, and lead it to the highest
perfection. Hence God is not so poor but that he can continually
supply as much grace as will be sufficient for the preservation of
his Church. How so? because there are two sons of oil, that is, two
continual flowing from him, so that the faithful shall really find,
that when they are enriched by the gifts of God, they are in no
danger of being in want. This is the meaning.
    
Prayer.

Grant, Almighty God, that since Satan at this day sets against us
many terrors to cast us down, and we are very weak, - O grant, that
with our eyes lifted above we may meditate on that invincible power
which thou possesses, and by which thou canst overcome all the
hindrances of this world: and then, when nothing in this world but
what is contemptible appears to us as capable to confirm and support
our faith, may we, by the eye of faith, behold thine hidden power,
and never doubt but that thou wilt at length perform what the world
at this day thinks to be impossible and therefore ridicules; and may
we so constantly persevere in this confidence, that every one of us
may devote to thee his labour to the end, and never faint in the
work of promoting the spiritual building, until at length we
ourselves shall be gathered, and others shall be gathered through
our labours, to offer to thee not only spiritual sacrifices, such as
thou receives now from us, but also to offer to thee, together with
the angels, eternal sacrifice of praise and triumphant thanksgiving,
on seeing perfected what at this day is only weakly begun. - Amen.
    
    


    
    
    
Chapter 5.

Lecture One Hundred and Forty-third.

Zechariah 5:1-4
1 Then I turned, and lifted up mine eyes, and looked, and behold a
flying roll.
2 And he said unto me, What seest thou? And I answered, I see a
flying roll; the length thereof is twenty cubits, and the breadth
thereof ten cubits.
3 Then said he unto me, This is the curse that goeth forth over the
face of the whole earth: for every one that stealeth shall be cut
off as on this side according to it; and every one that sweareth
shall be cut off as on that side according to it.
4 I will bring it forth, saith the LORD of hosts, and it shall enter
into the house of the thief, and into the house of him that sweareth
falsely by my name: and it shall remain in the midst of his house,
and shall consume it with the timber thereof and the stones thereof.
    
    The angel shows in this chapter, that whatever evils the Jews
had suffered, proceeded from the righteous judgement Of God; and
then he adds a consolation - that the Lord would at length alleviate
or put an end to their evils, when he had removed afar off their
iniquity. Interpreters have touched neither heaven nor earth in
their explanation of this prophecy, for they have not regarded the
design of the Holy Spirit. Some think that by the volume are to be
understood false and perverted glosses, by which the purity of
doctrine had been vitiated; but this view can by no means be
received. There is no doubt but that God intended to show to
Zechariah, that the Jews were justly punished, because the whole
land was full of thefts and perjuries. As then religion had been
despised, as well as equity and justice, he shows that it was no
wonder that a curse had prevailed through the whole land, the Jews
leaving by their impiety and other sins extremely provoked the wrath
of God. This is the import of the first part. And, then, as this
vision was terrible, there is added some alleviation by representing
iniquity in a measure, and the mouth of the measure closed, and
afterwards carried to the land of Shinar, that is, into Chaldea,
that it might not remain in Judea. Thus in the former part the
Prophet's design was to humble the Jews, and to encourage them to
repent, so that they might own God to have been justly angry; and
then he gives them reason to entertain hope, and fully to expect an
end to their evils, for the Lord would remove to a distance and
transfer their iniquity to Chaldea, so that Judea might be pure and
free from every wickedness, both from thefts and acts of injustice,
by which it had been previously polluted. But every sentence must be
in order explained, that the meaning of the Prophet may be more
clearly seen.
    He says, that he had returned; and by this word this vision is
separated front the preceding visions, and those also of which we
have hitherto spoken, were not at the same time exhibited to the
Prophet, but he saw them at different times. We may hence learn that
some time intervened before the Lord presented to him the vision
narrated in this chapter. He adds, that he raised up his eyes and
looked; and this is said that we may know that what he narrates was
shown to him by the prophetic Spirit. Zechariah very often raised up
his eyes though God did not immediately appear to him; but it
behaved God's servants, whenever they girded themselves for the
purpose of teaching, to withdraw themselves as it were from the
society of men, and to rise up above the world. The raising up of
the eyes then, mentioned by Zechariah, signified something special,
as though he had said, that he was prepared, for the Lord had
inwardly roused him. The Prophets also, no doubt, were in this
manner by degrees prepared, when the Lord made himself known to
them. There was then the raising up of the eyes as a preparation to
receive the celestial oracle.
    He afterwards adds, that he was asked by the angel what he saw.
He might indeed have said, that a roll flying in the air appeared to
him, but he did not as yet understand what it meant; hence the angel
performed the office of an interpreter. But he says, that the roll
was twenty cubits long, and ten broad. The Rabbis think that the
figure of the court of the temple is here represented, for the
length of the court was twenty cubits and its breadth was ten; and
hence they suppose, that the roll had come forth from the temple,
that there might be fuller reason to believe that God had sent forth
the roll. And this allusion, though not sufficiently grounded, is
yet more probable than the allegory of the puerile Jerome, who
thinks that this ought to be applied to Christ, because he began to
preach the gospel in his thirtieth year. Thus he meant to apply this
number to the age of Christ, when he commenced his office as a
teacher. But this is extreme trifling. I do not feel anxious to know
why the length or the breadth is mentioned; for it seems not to be
much connected with the main subject. But if it be proper to follow
a probable conjecture, what I have already referred to is more
admissible - that the length and breadth of the roll are stated,
that the Jews might fully understand that nothing was set before
them but what God himself sanctioned, as they clearly perceived a
figure of the court of the temple.
    The angel then says, that it was the curse which went forth
over the face of the whole land. We must remember what I have just
said, that God's judgement is here set forth before the Jews, that
they might know how justly both their fathers and themselves have
been with so much severity chastised by God, inasmuch as they had
procured for themselves such punishments by their sins. From the
saying of the angel, that the roll went through the whole land, we
learn, that not only a few were guilty, or that some corner of the
land only had been polluted, but that the wrath of God raged
everywhere, as no part of the land was pure or free from wickedness.
As then Judea was full of pollutions, it was no wonder that the Lord
poured forth his wrath and overwhelmed, as it were with a deluge,
the whole land.
    It afterwards follows, for every thief, or every one that
steals, shall on this as on that side, be punished, or receive his
own reward; and every one who swears, shall on this as on that side
be punished. As to the words, interpreters differ with regard to the
particles, "mizeh kamoha"; some take the meaning to be, "by this
roll, as it is written;" others, "on this side of the roll, as on
the other;" for they think that the roll was written on both sides,
and that God denounced punishment on thieves as well as on
perjurers. But I rather apply the words to the land, and doubt not
but that this is the real meaning of the Prophet. As then there is
no respect of persons with God, the Prophet, after having spoken of
the whole land, says, that no one who had sinned could anywhere
escape unpunished, for God would from one part to the other summon
all to judgement without any exception.
    Now the Prophet says, that all perjurers, as well as thieves,
shall be punished; and there is nothing strange in this, for God,
who has forbidden to steal, has also forbidden to forswear. He is
therefore the punisher of all transgressions. Those who think that
this roll was disapproved, as though it contained false and
degenerate doctrine, bring this reason to prove its injustice, that
the thief is as grievously punished as the perjurer: but this is
extremely frivolous. For, as I have said already, God shows here
that he will be the defender of his law in whatever respect men may
have transgressed it. We must therefore remember that saying of
James, "he who forbids to commit adultery, forbids also to steal:
whosoever then offends in one thing is a transgressor of the whole
law:" (James 2: 11:) for we ought not simply to regard what God
either commands or forbids, but we ought ever to fix our eyes on his
majesty, as there is nothing so minute in the law which all ought
not reverently to receive; for the laws themselves are not only to
be regarded, but especially the lawgiver. As then the majesty of God
is dishonoured, when any one steals, and when any one transgresses
in the least point, he clearly shows that the word of God is not
much regarded by him. It is hence right that thieves and perjurers
should be alike punished: yet the Scripture while it thus speaks,
does not teach that sins are equal in enormity, as the Stoics in
former times foolishly and falsely taught. But the equality of
punishment is not what is here referred to; the angel means only,
that neither thieves nor perjurers shall go unpunished, as they have
transgressed the law of God.
    We must also observe, that the mode of speaking adopted here is
that of stating a part for the whole; for under the word theft is
comprehended whatever is opposed to the duties of love; so that it
is to be referred to the second table at the law. And the Prophet
calls all those perjurers who profane the worship of God; and so
perjury includes whatever is contrary to the first table of the law,
and tends to pollute the service due to God. The meaning is, - that
God, as I have said, will be the punisher of all kinds of
wickedness, for he has not in vain given his law. Much deceived then
are those who flatter themselves, as though by evasions they can
elude the judgement of God, for both thieves and perjurers shall be
brought before God's tribunal, so that no one can escape, that is,
no wickedness shall remain unpunished; for not in vain has he once
declared by his own mouth, that cursed are all who fulfil not
whatever has been written. (Deut. 27: 26.)
    And the same thing the Prophet more clearly expresses in the
following verse, where God himself declares what he would do, that
he would cause the curse to go forth over the whole land; as though
he had said, "I will really show, that I have not given the law that
it may be despised; for what the law teaches shall be so
efficacious, that every one who violates it shall find that he has
to do, not with a mortal man, nor with sounds of words, but with the
heavenly judge; I will bring forth the curse over the whole land."
    I have said, that the Prophet was instructed in the import of
this vision, that all the Jews might know that it was nothing
strange that they had been so severely chastised, inasmuch as they
had polluted the whole land by their sins, so that no part of the
law was observed by them; for on the one hand they had corrupted the
worship of God and departed from true religion; and on the other,
they distressed one another by many wrongs, and oppressed them by
frauds. As then no equity prevailed among the people, nor any true
religion, God shows that he would punish them all, as none were
guiltless.
    He afterwards adds, It shall come into the house of the thief,
and into the house of him who swears in my name falsely; and there
will it reside, and it shall consume the hoarse, both the wood and
the stones. Here the Prophet further stimulates the Jews to
repentance, by showing that the curse would so fly as to enter into
all their houses; as though he had said, "In vain shall they, who
deserve punishment, fortify or shut up themselves; for this curse,
which I send forth, shall come to each individual, and with him it
shall remain." We know that hypocrites so flatter themselves, as
though they could escape for the moment while God is angry and
displeased; but the Prophet shows here that vain is such a hope, for
the curse would overtake all the ungodly, and wholly overthrow them;
yea, it would consume their houses, both the wood and the stones. In
short, he intimates, that punishment ends not until men are
reconciled to God. And by these words he reminds us how terrible it
is to fall into the hands of God, for he will punish the ungodly and
the wicked until he reduces them to nothing. We now then comprehend
the design of the Prophet and the meaning of the words. It now
follows -

Zechariah 5:5-8
5 Then the angel that talked with me went forth, and said unto me,
Lift up now thine eyes, and see what is this that goeth forth.
6 And I said, What is it? And he said, This is an ephah that goeth
forth. He said moreover, This is their resemblance through all the
earth.
7 And, behold, there was lifted up a talent of lead: and this is a
woman that sitteth in the midst of the ephah.
8 And he said, This is wickedness. And he cast it into the midst of
the ephah; and he cast the weight of lead upon the mouth thereof.
    
    Here I stop; I intended to add all the verses, but I can hardly
finish the whole to-day. It will be enough for us to understand that
this is the second part of the vision, in which the Prophet, in
order to relieve or in some measure to mitigate the sorrow of the
Jews, shows, that God would not treat them with extreme rigour, so
as to punish them as they deserved, but would chastise them with
paternal moderation. Hence he says, that a measure appeared to him
and a woman in the measure. The woman was wickedness; there was also
a covering of lead, a wide or an extended piece. The plate of lead
was borne upwards when the woman was seen in the measure. He then
says, that the measure was closed up, and that there impiety was
kept hid as a captive in prison. He afterwards adds, that it was
driven away into the land of Shinar, very far from Judea, and that
wickedness was thus turned over to the enemies of the chosen people.
    We see that God, as I have already noticed, gives here a token
of favour; for he says that wickedness was shut up in a measure.
Though then he had spoken hitherto severely, that he might shake the
Jews with dread, it was yet his purpose soon to add some
alleviation: for it was enough that they were proved guilty of their
sins, that they might humble themselves and suppliantly flee to
God's mercy, and also that repentance might really touch them, lest
they should murmur, as we know they had done, but submit themselves
to God and confess that they had suffered justly. Since then the
angel had already shown that the curse had deservedly gone over the
face of the whole land, because no corner was free from wickedness,
the angel now adds, that he came to show a new vision, Raise, he
says, now thine eyes, and see what this is which goes forth. The
Prophet was no doubt cast down with fear, so that he hardly dared to
look any longer. As then the curse was flying and passing freely
here and there, the Prophet was struck with horror, and not without
reason, since he beheld the wrath of God spreading everywhere
indiscriminately. This is the reason why the angel now animates him
and bids him to see what was going forth. And he tells what was
exhibited to him, for he saw a measure; which in Hebrew is "'efah";
and some render it measure or bushel; others, firkin or cask; but in
this there is no difference. When the Prophet saw this measure, he
asked the angel what it was: for the vision would have been useless,
had he not been informed what the measure and the woman sitting in
it signified, and also the lead covering. He therefore asked what
they were.
    Then the angel answered, This is the measure that goes forth,
and this is their eye in all the earth. By saying that the measure
is their eye, he no doubt means that the ungodly could not thus be
carried away at their own pleasure, but that God restrained them
whenever it seemed good to him; for they could not escape his sight.
For by their eyes he understands passively the power of seeing in
God, by which he notices all the sins of the ungodly, that he may
check them when he pleases, when they hurry on without restraint.
    But that the meaning of the Prophet may be made more clear, let
us first see what wickedness means, - whether it is to be taken for
those sins which provoked God's wrath against the Jews, - or whether
for those wrongs which heathen enemies had done. The last is the
view I prefer, though if we take it for the wickedness which had
previously reigned in Judea, the meaning would not be unsuitable.
For as wickedness is hateful to God, his vengeance against the Jews
could not have ceased except by cleansing them from their sins, and
by renewing them by his Spirit. For they had carried on war with him
in such a way, that there was no means of pacifying him but by
departing from their sins. And whenever God reconciles himself to
melt, he at the same time renews them by his Spirit; he not only
blots out their sins, as to the guilt, but also regenerates those
who were before devoted to sin and the devil, so that he may treat
them kindly and paternally.
    With regard then to the subject in hand, both views may be
suitably adopted. We may consider the meaning to be, - that God
would take away iniquity from Judea by cleansing his Church from all
defilements, since the Jews could not partake of his blessing except
iniquity were driven afar off and banished. As God then designed to
be propitious to his people, he justly says, that he would cause
wickedness to disappear from the midst of them. Yet the other view,
as I have said, is more agreeable to the context, - that wickedness
would not be allowed freely to prevail as before; for we know that
loose reins had been given to the cruelty of their enemies, inasmuch
as the Jews had been exposed to the wrongs of all. As then they had
been so immoderately oppressed, God promises that all unjust
violence should be driven afar off and made to depart into the land
of Shinar, that is, that the Lord would in turn chastise the
Babylonians and reward them as they had deserved. The import of the
whole is, that God, who had chosen the seed of Abraham, would be
propitious to the Jews, so as to put an slid at length to their
calamities.
    Now the Prophet says that wickedness, when first seen, was in
mid air, and in a measure; but at the same time he calls the measure
the eye of the ungodly, for though wickedness extends itself to all
parts, yet God confines it within a hidden measure; and this he
designates by eyes, whereby he seems to allude to a former prophecy,
which we have explained. For he had said that there were seven eyes
in the stone of the high priest, because God would carry on by his
providence the building of the temple. So also he says, that God's
eyes are upon all the ungodly, according to what is said in the book
of Psalms - "The eyes of the Lord are over the wicked, to destroy
their memory from the earth." (Ps. 34: 17.) And this mode of
speaking often occurs in Scripture. The meaning then is, that though
wickedness spreads and extends through the whole earth, it is yet in
a measure; but this measure is not always closed up. However this
may be, still God knows how to regulate all things, so that impiety
shall not exceed its limits. And this is most true, whatever view
may be taken; for when enemies harass the church, though they may be
carried along in the air, that is, though God may not immediately
restrain their wrongs, they yet sit in a measure, and are ruled by
the eyes of God, so that they cannot move a finger, except so far as
they are permitted. Let us in a word know, that in a state of things
wholly disordered, God watches, and his eyes are vigilant, in order
to put an end to injuries. The same also may be said when God gives
up to a reprobate mind those who deserve such a punishment; for
though he cast them away, and Satan takes possession of them, yet
this remains true - that they sit in a measure. They are not indeed
shut in; but we ought not, as I have said, to suppose that God is
indifferent in heaven, or that sins prevail in the world, as though
he did not see them; for his connivance is not blindness. The eyes
of God then mark and observe whatever sins are done in the world.
    Now the angel adds, that a thin piece of lead was cast over the
mouth of the measure, and that wickedness was cast into the measure.
The expression, that wickedness was thrown into the measure, may be
explained in two ways - either that God would not permit so much
liberty to the devil to lead the Jews to sin as before; for how
comes it that men abandon themselves to every evil, except that God
forsakes them, and at the same time delivers them up to Satan, that
he may exercise his tyranny over them? or, that a bridle would be
used to restrain foreign enemies, that they might not in their
wantonness oppress the miserable people, and exercise extreme
violence. God, then, intending to deliver them from their sins, or
to check wrongs, shuts up wickedness, as it were, in a measure; and
then he adds a cover; and it is said to have been a thin piece, or a
weight of lead, because it was heavy; as though the Prophet had
said, that whenever it pleased God iniquity would be taken captive,
so that it could not go forth from its confinement or its prison. It
afterwards follows -

Zecharia 5:9-11
9 Then lifted I up mine eyes, and looked, and, behold, there came
out two women, and the wind was in their wings; for they had wings
like the wings of a stork: and they lifted up the ephah between the
earth and the heaven.
10 Then said I to the angel that talked with me, Whither do these
bear the ephah?
11 And he said unto me, To build it an house in the land of Shinar:
and it shall be established, and set there upon her own base.

    The Prophet says here that such would be the change of things,
that God would in turn afflict the Chaldeans, who had so cruelly
treated the chosen people. And this is the reason why I think that
iniquity is to be taken for the violent injustice and plunder which
heathen enemies had exercised towards the Jews. For when he says
that a house would be for iniquity in the land of Shinar, it is as
though he had said, "as Judea has been for a long time plundered by
enemies, and has been exposed to their outrages, so the Chaldeans in
their turn shall be punished, not once, nor for a short time, but
perpetually; for God will fix a habitation for wickedness in their
land." We hence see the design of the vision, that is, that when God
had mercy on his Church its enemies would have to render an account,
and that they would not escape God's hand, though he had employed
them to chastise his people.
    He says then, that wickedness was taken away, that a house
might be made for it, that is, that it might have a fixed and
permanent dwelling in the land of Shinar, which means among the
Chaldeans, who had been inveterate enemies to the Jews; and as
Babylon was the metropolis of that empire, he includes under it all
the ungodly who opposed or persecuted the children of God. Why God
represents the measure as carried away by women rather than by men
does not appear to me, except it was that the Jews might know that
there was no need of any warlike preparations, but that their
strongest enemies could be laid prostrate by weak and feeble
instruments; and thus under the form of weakness his own power would
be made evident. The Prophet saw women with wings, because sudden
would be the change, so that in one day, as we shall presently see,
wickedness was taken away. By the wings of a stork either celerity
or strength is indicated. This is the sum of the whole.
    
Prayer.
    
    Grant, Almighty God, that as thou threatens us with severe
punishment to restrain us from sin, we may regard thy judgement, and
not abuse thy long-suffering in sparing us for a time; and also
that, whenever thou chastises us, we may seriously consider that we
deserve thy displeasure, as we have in various ways provoked thy
wrath: and may we not at the same time despair or be broken down,
but learn so to recomb on thy mercy as not to doubt but that there
will be a seasonable end to our evils, and that thou wilt not only
mitigate the rigour of punishment as far as necessary for our
comfort, but wilt also punish our enemies, so that we may know that
nothing is better for us, or more desirable, than to be chastised by
thy hand, not that thou mayest destroy us, but recall us to the way
of salvation, until we be at length made capable of receiving that
favour which has been laid up for us in heaven, through Jesus Christ
our Lord. - Amen.
    
    
Chapter 6.

Lecture One Hundred and Forty-fourth.

Zechariah 6:1-3
1 And I turned, and lifted up mine eyes, and looked, and, behold,
there came four chariots out from between two mountains; and the
mountains were mountains of brass.
2 In the first chariot were red horses; and in the second chariot
black horses;
3 And in the third chariot white horses; and in the fourth chariot
grisled and bay horses.

    Here we have another vision; and the Prophet distinguishes it
from the former visions by saying, that he turned, as though he had
said, that there had been some intervening time. They were not then
continued visions, but he turned himself elsewhere, and then he
raised up his eyes, and the Lord revealed to him what he now
relates. But as the vision is obscure, interpreters have given it
different meanings. They who think that the four Gospels are
designated by the four chariots, give a very frigid view. I have
elsewhere reminded you, that we are to avoid these futile
refinements which of themselves vanish away. Allegories, I know,
delight many; but we ought reverently and soberly to interpret the
prophetic writings, and not to fly in the clouds, but ever to fix
our foot on solid ground. Others think that those changes are meant
which we know happened in Chaldea and Assyria. As Nineveh was
overthrown that Babylon might be the seat of the empire, they
suppose that this is meant by the first chariot, the horses of which
were red. Then they think that the Persian empire is intended by the
second chariot, as the Jews had at the beginning suffered many
grievous evils. Afterwards by the white horses are signified, as
they suppose, the Macedonian power, as Alexander treated the Jews
with humanity and kindness. By the fourth chariot they understand
the Roman Empire, and think that the horses are of different
colours, because some of the Caesars raged cruelly against the Jews
and the Church of God, and some of them showed more lenity. But I
know not whether these things are well founded.
    We see that the fourth chariot went to the south, and wandered
through various regions, and almost through the whole world. As then
this cannot be applied to Chaldea, the simpler view seems to be -
that the four chariots signify the various changes which happened
not only in Chaldea and among the Babylonians, but also in Judea and
among other nations: and this may be easily gathered from the
context. But as all these things cannot be stated at the same time,
we shall treat them in the order in which the Prophet relates them.
I shall now repeat what I have elsewhere said respecting the words,
that he raised up his eyes, as intimating the divine authority of
what is predicted. The words indeed signify that he did not bring
forward what he had vainly imagined, nor adduce tales which he had
himself fabricated, but he was attentive to what was revealed to
him; and also that he was somewhat separated from common life in
order to be an interpreter between God and men. Hence authority is
here ascribed to the prophecy, as Zechariah did not come forth to
speak of uncertain things, but as one sent by heaven, for he
delivered nothing but what he had received from above.
    He now says, that four chariots appeared to him, which came
forth from mountains, and that the two mountains where the chariots
were seen were mountains of brass. The Prophet no doubt understood
by these mountains the providence of God, or his hidden counsel, by
which all things have been decreed before the creation of the world;
and hence he says, that they were mountains of brass, as they could
not be broken. The poets say, that fate is unavoidable
(ineluctabile); but as this sentiment is profane, it is enough for
us to understand it of God's eternal providence, which is immutable.
And here is most fitly described to us the counsel of God; for
before things break forth into action they are inclosed as it were
between the narrow passes of mountains, inasmuch as what God has
decreed is not apparent, but lies hid as it were in deep mountains.
Hence we then begin to acknowledge the counsel of God when
experience teaches us, that what was previously hid from us has been
in this or in that manner decreed. But it was not in vain that
Zechariah adds, that they were mountains of brass; it was to teach
us that God's counsel is not changeable as foolish men imagine, who
think that God is doubtful as to the issue, and is, as it were, kept
in suspense: for according to their notions, events depend on the
free-will of men. They entertain the idea that God foreknows what is
to come conditionally: as this or that will not be, except it shall
please men. And though they confess not that God is changeable, yet
we gather from their dotages that there is in God nothing sure and
certain. The Prophet therefore says here, that they were mountains
of brass, because God has fixed before all ages what he has purposed
to be done, and thus fixed it by an immutable decree, which cannot
be broken by Satan, nor by the whole world.
    We hence see how suitable is this representation when the
Prophet says, that chariots went forth from mountains.
    With regard to the chariots, we have seen elsewhere that angels
are compared to horsemen; for these ride swiftly as it were through
the whole world to execute what God commands them: so also whatever
changes take place, they are called the chariots of God; for either
angels are ready at hand to do anything in obedience to God, or the
very events themselves are God's chariots, that is, they are as it
were swift heralds, who announce to us what was before unknown. Let
us then know that all fortuitous events, as they are called by the
unbelieving, are God's chariots, are his messengers, who declare and
proclaim what was before concealed from us. And there is not in this
similitude or metaphor anything strained.
    As to the colour of the horses, interpreters, as I have already
intimated, have toiled with great anxiety; and though I venture not
to assert anything as certain, yet the probable conjecture is, that
by the black and white horses are designated the Babylonians rather
than the Persians, but for a purpose different from what
interpreters have thought. For the reference must be to the Jews,
when it is said, that black horses and then white horses went forth
towards Babylon; for the Holy Spirit intimates, that liberty was
given to the Chaldeans to harass the Jews and to fill all places
with darkness. The blackness then of which the Prophet speaks
signifies the calamities brought on the Jews. The whole of that time
was dark, full of grief and sorrow, during which the Chaldeans
possessed the oriental empire, and Babylon was the supreme seat of
government or of the monarchy. A very different time afterwards
succeeded, when the Babylonians were conquered and the Persian
enjoyed the oriental empire. The colour then was white, for the
favour of God shone anew on the Jews, and liberty was immediately
given then to return to their own country. We hence see that the
Prophet rightly subjoins, that the colour of the horses was white;
for such was the favour shown to the Jews by the Persian, that the
sun of joy arose on them, which exhilarated their hearts. But the
Prophet makes no mention of the first chariot as going forth, and
for this reason, as interpreters think, because the empire of
Babylon was shell overthrown. But they are mistaken in this, as I
have already hinted, because they refer not the colours to the state
of God's Church. Hence the Prophet, I doubt not, designedly omits
the mention of the going forth of the first chariot, because the
Jews had experienced the riding of God's judgement in their own
land, for they had been severely afflicted. As God then is wont to
execute his judgement first on his own household, and as it is
written, "judgement begins at his own house," (1 Pet. 4: 17,) so he
purposed to observe the same order in this case, that is, to
chastise the sins of the chosen people before he passed over to the
Chaldeans and other nations.
    As to the last chariot, the Prophet says, that it went forth
toward the south, and then it went elsewhere, and even through the
whole world, for God had so permitted.
    Now as to the meaning of this Prophecy nothing will remain
obscure, if we hold these elements of truth - that all events are
designated by the chariots, or all the revolutions which take place
in the world - and that the blind power of fortune does not rule, as
fools imagine, but that God thus openly makes known to us his own
counsel. And why the horses are said to have been, some red, some
black, some white, and some somewhat red, the plain answer is this -
because God had sent forth his chariots over Judea, which was full
of blood: by this then is meant the red colour. But he shows also,
that their enemies would have their time, and this had been in part
fulfilled; for God had ridden over them with his chariots, having
driven his wheels over their land when Nineveh was overthrown. And
though the Spirit had not simply a reference to the Assyrians or the
Chaldeans, as though he meant by the black colour to designate the
wars carried on among then, but rather the calamities brought by
them on the Jews, yet I consider the black colour to mean in general
the terrible disturbances which took place through the whole of the
least; and the Jews could not expect anything agreeable from that
quarter, for shortly after a heavier weight fell on their heads. But
in the third place the Prophet adds, that there were white horses,
that is, when the time was accomplished in which God intended to
deliver his Church.
    But he says, that the chariots not only went forth to the East,
or to Babylon; but he says, that they also ran through the south,
and then visited the whole world. That we may more fully understand
this, we must regard the design of the Prophet. He meant here, no
doubt, to bring some comfort to the Jews, that they might not
succumb under their evils, however sharply God might chastise them.
And Zechariah sets before them here two things - first, that no part
of the earth, or no country, would be exempt from God's judgements,
for his chariots would pass through all lands; and secondly, that
though the chariots of God, terrible in their appearance on account
of the black and red colour, had visited Judea as well as the north,
yet the time had already come in which God, having been pacified,
would change the state of things; and therefore, in the third place,
he sets before them another colour; for God's chariot had been sent
forth through Judea, and then God's vengeance had visited Nineveh,
and afterwards Babylon: only this had rested, because it had been
already in part fulfilled, for God had removed the darkness and
brought sunshine to the Jews, and that from Chaldea, inasmuch as the
Persian, who then possessed the empire, had begun to treat the Jews
with kindness. It now follows -

Zechariah 6:4,5
4 Then I answered and said unto the angel that talked with me, What
are these, my lord?
5 And the angel answered and said unto me, These are the four
spirits of the heavens, which go forth from standing before the Lord
of all the earth.
    
    The Prophet asks the angel again; and by his example we are
taught to shake off every indifference, and to render ourselves both
teachable and attentive to God if we desire to make progress in the
knowledge of these predictions; for if Zechariah, who had separated
himself from the world and raised up his eyes and his mind to
heaven, stood in need of the teaching and guidance of the angel to
instruct him, how much folly and arrogance is it in us to trust in
ourselves and to despise the gift of interpretation. But as angels
are not sent to us from heaven to explain to us the prophecies, let
us avail ourselves of those helps which we know is offered to us by
God. There is here prescribed to us both docility, and reverence,
and attention. Let us also remember, that as soon as men submit
themselves to God, the gift of revelation is prepared for them; for
it is not in vain that God is often called the teacher of babes.
Whosoever then shall be disposed to learn with real meekness and
humility, shall not be disappointed of his desire; for we see here
that the angel performed his part in teaching Zechariah.
    I come now to the words, The angel answered, These are four
spirits, &c. Some give another rendering, These chariots go forth to
the four winds, or parts of heaven; but this is forced, and the
words simply mean, "these are four spirits." The word spirit, I have
no doubt, has led interpreters astray, for they have thought it
frigid to call different events winds or quarters of the world. But
I take this word in a different sense, that is, as designating the
impulses of God. I do not then understand them to be four winds, but
the secret emotions produced by God. Though God's Spirit is one, yet
all actions proceed from him, and whatever is done in the world can
with no impropriety be attributed to his Spirit. It is yet certain,
that the Prophet alludes to the four quarters of the world, as
though he had said, that nothing happens in the world which has not
been decreed in heaven; for God's providence includes under it the
whole world. Though then the universe is designated here, yet by the
Spirit the Prophet means those secret movements which proceed from
the eternal counsel and providence of God. And it is a very apt
metaphor; for the word Spirit is set in opposition to fortune. We
have already said, that profane men imagine that fortune possesses a
blind power, but the Prophet says, that all revolutions seen in the
world proceed from the Spirit of God, and that they are as it were
his spirits or ambassadors.
    We now then perceive the real meaning of the Prophet when the
angel says, that these were the four spirits of heaven. And the word
heaven is by no means added in vain, for the Prophet seems here to
exclude all other causes, so that sovereignty might remain with God
only. For though God works often by instruments, or intermediate
causes, as they say, yet his own hidden decree ought to be placed
first.
    This is the reason why he says that they were the spirits of
heaven; he says it, that we may not think that God is dependent on
the will of men, or is blended with the intervening causes, but that
he himself has fixed whatever he has in his good pleasure
determined. We hence see, that they who render the words, "into the
four parts of heaven," have not sufficiently considered the
intention of the Prophet.
    He then says, that they went forth from their station before
the Lord of the whole earth. Now the Prophet calls that space
between the two mountains of brass their station before God. Let us
hence know that God does not adopt suddenly new counsels, and that
he is not like us who, in emergencies or on occasions unlooked for,
attempt this and then that; but that his course is very different,
and that things in heaven do not revolve up and down, for the
chariots here had a fixed and undisturbed station. For though they
were chariots capable of moving quickly, they yet remained still
and, as it were, fixed, until God permitted their going forth. We
hence learn that when God seems to us to rest, he does not sit idly
in heaven, as ungodly men foolishly talk, but that he there
determines whatever he intends at a suitable time to do. And then
when he says, that the chariots stood before God, we may hence
conclude, that what seems to be contingently to us is fixed in God's
counsel, so that there is a necessity at the same time. How comes
it, that the greater part of mankind think that all things are
contingent, except that they continue looking at nature only? The
will of man is changeable; then changeable is everything that
proceeds from the will of man. The tree also either becomes scorched
through heat, or dies through cold, or brings forth fruit. They
hence conclude that everything is contingent, for there appears to
be a changeable variety. When men thus judge of things by nature
alone, it is no wonder that they think that contingency reigns in
the world. But the Prophet distinguishes here between the things of
nature and the counsel of God; for he says, that the chariots stood,
and went forth when God commanded them. Was there no motion in the
wheels? nay, the chariots were from the first ready to move, how was
it then that they rested? even because they were detained by the
secret purpose of God. Now when he sends them forth they show that
celerity which was naturally in them. We hence clearly learn, that
those things happen by nature which seem capable of being done in
two ways, and that yet the counsel of God is always fulfilled, so
that immutable necessity presides, which is at the same time hid
from us. The Prophet adds, that the first chariot had red horses. I
have now explained the whole of this: what is subjoined remains -

Zechariah 6:6,7
6 The black horses which are therein go forth into the north
country; and the white go forth after them; and the grisled go forth
toward the south country.
7 And the bay went forth, and sought to go that they might walk to
and fro through the earth: and he said, Get you hence, walk to and
fro through the earth. So they walked to and fro through the earth.

    Zechariah explains here each part of the prophecy; but he shows
at the same time that two of the chariots hastened towards Chaldea,
that it might not be grievous to the Jews that they in the first
place had to experience God's judgement. He then shows that God sent
his messengers to all parts; but that there had been, or were to be,
remarkable and extraordinary changes, especially among the
Babylonians. It hence appeared evident, that God had a care for his
own people, who had been driven there into exile. And I leave
already stated the reason why he speaks here of red horses; for they
are mistaken who think that the first chariot was sent into Chaldea;
for I consider that this refers to the Jews, with whom God's
judgement commenced. He then says, that two chariots went towards
Babylon, the first was drawn by black horses, and the other by
white, because of the kindness shown by the Persian, by whom a new
light of joy was brought to the Jews.
    With regard to the land of the south, the Prophet no doubt
alludes to the Egyptians. But he afterwards adds, that the last
chariot was conveyed elsewhere, even through the whole world. Some
render "'amutsim" strong; and this is the proper meaning of the
word, for "'amats" properly means to fortify, to strengthen; but as
colour is intended here, it seems probable to me that it means
somewhat red, as some of the Rabbis teach us; for the Prophet
mentioned another word before, "berudim" grilled. Hence some
interpreters join together the two, and say that the horses were
grilled, or spotted like hail, and then that they were "'amutsim",
somewhat red. Jerome seems to me to have sufficiently refuted this
opinion, because the other horses were "'adomim", red, but these
were of different colours. And further, it can hardly be suitable to
say, that these alone were strong horses who drew this chariot; for
we know that God so wonderfully exercised his power against the
Chaldeans that two chariots went forth to them, and they would not
have been drawn by weak and feeble horses. I hence think that their
colour is here designated, and the Prophet calls them once grilled,
and then somewhat red.
    But he says, that being not satisfied with the land of the
south, they asked of God permission to go to and fro through the
whole world. And though neither the devil nor the wicked regard
God's bidding, but are led, without knowing and against their will,
wherever God drives them; yet the Prophet says, that they asked; for
they could not overstep the limits prescribed to them. Though Satan
asked, as to Job, to be allowed to do this and that, we are not yet
too curiously to inquire whether Satan asks leave of God whenever he
intends to attempt anything; for there is no doubt but that he is
carried away by his violent rage to try in every way to overturn the
government of God. But this only ought to satisfy us - that neither
Satan nor the wicked can advance one inch, except as God permits
them. The meaning then is, that after the last chariot went forth
first to the land of the south, a permission was given to it to go
through the whole world. He now adds -

Zechariah 6:8
Then cried he upon me, and spake unto me, saying, Behold, these that
go toward the north country have quieted my spirit in the north
country.
    
    From this verse we learn that the chief object of the vision
was - that the Jews might know that the dreadful tumults in Chaldea,
which had in part happened, and were yet to take place, were not
excited without a design, but that all things were regulated by
God's hidden counsel, and also that God had so disturbed and
embarrassed the state of that empire, that the end of it might be
looked for. There is therefore no reason for any one too anxiously
to labour to understand the import of every part of the prophecy,
since its general meaning is evident. But why does the angel
expressly speak of the land of the south rather than of the land of
the north, or of the whole world? Even because the eyes of all were
fixed on that quarter; for Chaldea, we know, had been as it were the
grave of the Church, whence the remnant had emerged, that there
might be some people by whom God might be worshipped. The angel then
invites the Jews here to consider the providence of God, so that
they might know that whatever changes had taken place in that
country, had proceeded from the hidden counsel of God.
    The words, they have quieted my spirit, are understood by
interpreters in two ways. Some think that God's favour towards his
people is here designated, as though he had said, that he was
already pacified; but others, by the word spirit, understand the
vengeance of God, because he had sufficiently poured forth his wrath
on the Chaldeans; and both meanings are well adapted to the context.
For it was no common solace to the Jews, that God had poured forth
his wrath on the Babylonians until it was satiated, as when one
ceases not to be angry until he has fulfilled his desire, and this
mode of speaking often occurs in Scripture. I am therefore disposed
to embrace the second explanation - that God began to be quieted
after the second chariot had gone forth; for he was then reconciled
to his chosen people, and their deliverance immediately followed.
That the Jews might know that God would be propitious to them, he
bids them to continue quiet and undisturbed in their minds, until
these chariots had run their course through the whole of Chaldea;
for what the angel now says would be fulfilled, even that the Spirit
of God would be quieted, who seemed before to be disturbed, when he
involved all things in darkness, even in Judea itself.
    
Prayer.
    
    Grant, Almighty God, that since we are here exposed to so many
evils, which often suddenly arise like violent tempests, - O grant,
that with hearts raised up to heaven, we may acquiesce in thy hidden
providence, and be so tossed here and there according to the
judgement of our flesh, as yet to remain fixed in this truth, which
thou wouldest have us to believe - that all things are governed by
thee, and that nothing takes place except through thy will, so that
in the greatest confusions we may always clearly see thine hand, and
that thy counsel is altogether right, and perfectly and singularly
wise and just; and may we ever call upon thee, and flee to this port
- that we are tossed here and there, that thou mayest ever sustain
us by thine hand, until we shall at length be received into that
blessed rest which has been procured for us by the blood of thine
only-begotten Son. - Amen.
    
    
Lecture One Hundred and Forty-fifth.

Zechariah 6:9-11
9 And the word of the LORD came unto me, saying,
10 Take of them of the captivity, even of Heldai, of Tobijah, and of
Jedaiah, which are come from Babylon, and come thou the same day,
and go into the house of Josiah the son of Zephaniah;
11 Then take silver and gold, and make crowns, and set them upon the
head of Joshua the son of Josedech, the high priest;
    
    This vision was given to Zechariah that he might inspire weak
minds with better hope; for the Jews found that they were hardly
pressed on every side by their neighbours, inasmuch as enemies rose
up against them before and behind, so that there was no end to their
troubles. Hence they who had returned from exile thought themselves
wretched in such a state of things. They might indeed have lived in
quietness among the Babylonians, and they had become accustomed to
that kind of life, so that exile was not so very grievous to them.
Thus then the favour of God was turned unto loathing, and was almost
hated by them; for they thought it better to be deprived of their
country, than to be daily exposed to new assaults. And further, the
possession of the land was not of itself desirable, except with
reference to the hope given them; that is, because God had promised
by his Prophets that the kingdom of David would again be made
glorious, and also that the grandeur and glory of the temple would
be greater than ever before. When the Jews found themselves
continually harassed by their enemies, they thought that all that
had been promised was in vain. There is therefore no doubt but that
many complaints and many clamours were everywhere raised. Hence that
they might cease thus to murmur against God, this vision was given
to the Prophet, in which he is bid to take silver and gold from four
men, and to make two crowns to be set on the head of Joshua the high
priest. The design was to make the Jews to feel assured, that the
state of the people would be as safe as it was formerly, when the
kingly office and the priesthood flourished: for these were the
chief ornaments, or the two eyes, as it were, of the body - the
priest, a mediator between God and men - and the king, sustaining
the person of God in governing the people.
    We hence see that by the two crowns is set forth the
restoration of the Church: but we must also observe that the two
crowns are placed on the head of Joshua, which was new and unusual.
A mitre, we know, was given to the priests; and we know also that
kings were adorned with a diadem; but no one individual was to wear
a royal diadem and a sacerdotal mitre. Here then we find a union of
royalty and priesthood in the same person, which had never before
been the case; for God had in his law made a distinction between the
two offices. We hence see that something unknown before is set forth
by this prophecy, even this, that the same person would be both a
king and a priest. For what Jerome says, among other things, that
there might have been many crowns, is weak and frivolous; and
further, he contradicts the words of the Prophet; for shortly after
he subjoins, that there would be a counsel of peace between the two;
that is, between royalty and priesthood. As to what the same author
thinks, that there was one crown given to the high priest, it is
also false; besides, he subverts as far as he can the whole doctrine
of the Prophet. But I leave these trifles; for there is no ambiguity
in Zechariah's words when he says, that God commanded him to take
silver and gold, that he might make two crowns to set on the head of
the high priest. We now perceive the design of the Prophet as to the
object of the prophecy, and also the meaning of the words.
    Let us now inquire, why the Prophet was bid to take gold from
four men; for he says, Take from the transmigration. The word
"hagolah" is to be taken in a collective sense, as in many other
places. Take then from the exiles, who have now returned from
Babylon to their own country. But he afterwards mentions four men;
and there is some abruptness in the passage, but nothing that
obscures the meaning of the Prophet; for he says, Take frown Heldai,
and from Tobiah, and from Jedaiah; and then he adds, go in that day,
enter the house of Josiah, the son of Zephaniah. The Prophet no
doubt had been commanded to go to these four, and to enter the house
of one of them; and this is evident from the end of the tenth verse,
where he says, who have come from Babylon. He had spoken only of
Josiah the son of Zephaniah; and then he adds, that they had come
from Babylon. I come now to the answer. Some interpreters think that
these four men supplied the gold and the silver, because they were
chief men among the people, and excelled others in piety. Hence they
think that these four men were chosen, as a mark of distinction, to
supply the gold and the silver to make the crowns: but I conjecture
from the end of the chapter that their weakness is here pointed out,
even because they were weak in faith and did not believe the
promises of God, and thus disheartened others by their example. It
is indeed certain that they were men in high authority, and excelled
all others, so that the eyes of all were fixed on them; this is
certain. But yet their want of faith is what is here reproved,
because they did not attend sufficiently to God's promises, and
thought themselves disappointed of their hope; for they had left
Babylon, where they enjoyed great abundance, and returned to the
holy land, and found it uncultivated and desolate. There was indeed
required great patience, when they had to plow among thorns and
brambles; for that land, as I have already said, had not been
regularly cultivated. Those indeed who had been sent from the East,
dwelt here and there in it; but lions and wild beasts had come into
it, so that the desolation of the land rendered much work necessary,
when the Jews returned. I hence doubt not but that the Holy Spirit
does here reprove these four men, who ought to have been leaders and
standard-bearers to others; on the contrary, they broke down the
confidence of the common people. And this, I say, may be learnt from
the end of the chapter, where God commands the two crowns to be
placed in the temple, to be a memorial to them, that they might see
there the condemnation of their unbelief, as we shall show in its
place.
    The Prophet is bid to set the two crowns on the head of the
high priest. This, as I have said, was intended as a symbol to
denote the union of the two dignities in the person of Christ. It
was necessary until the coming of Christ to select the high priest
from the posterity of Aaron; and it was also required that the kings
should be from the seed of David; so that we observe a distinction
between the royal office and the priesthood, not only as to the
persons, but also as to the families. It would have indeed been a
strange thing to see a king from the tribe of Levi; and it would
have been contrary to God's appointed order to see a priest from the
tribe of Judah and from the family of David. Since then the king was
adorned with his own diadem, and since the high priest had his own
proper mitre, what could this mean, but that the same man was to
wear two crowns? Doubtless we observe that there is here some change
in the past order of things, and that there is something unusual set
forth. But there is nothing new in this, - that the Redeemer, who
had been promised, should be eminent as a king and a priest; for
this had been predicted in the hundred and tenth Psalm, "Jehovah
said to my Lord, sit on my right hand," - this is what belongs to
the right of a king; it afterwards follows, "Thou art a priest for
ever, according to the order of Melchizedec." Though kings must then
have been chosen from the family of David and the tribe of Judah,
and though priests must have then been taken from the Levitical
tribe, yet the Spirit foretold, that a king would come who was to be
a priest, as had been the case with Melchisedec. This very thing is
what the Prophet now confirms.
    Zechariah being ordered to set the crowns on the head of
Joshua, we are not so to regard this, as though Joshua had
immediately undertaken the two offices of a king and a priest; for
he was satisfied with his own: but the Prophet shows in the type
what was to be looked for at the coming of the Messiah; for the time
had not yet come, when Christ should receive the royal diadem, as it
is said in Ezekiel, - "Take away the diadem;.... set it aside, set
it aside, set it aside, until he shall come, whose it is." (Ezek.
21: 26, 27.) We here see that the Prophet points out a length of
time, during which the royal diadem was to be trodden as it were
under foot. Though the royal crown had not yet laid in the dust
sufficiently long, yet the Prophet did nothing presumptuously; for
the Jews could not have conceived in their mind what is here
promised, had not the typical priest come forth, wearing the two
crowns. Nor could this have been so suitable to the person of
Zerubbabel; for though he was of the family of David, and was a type
of Christ, he had not yet the name of a king, nor had he any regal
power: he could not therefore have been so suitable a person. It is
then no wonder that God brought forth the high priest Joshua, who
was a type and representative of Christ; and he brought him forth
with a double crown, because he who was to come would unite,
according to what follows, the priesthood with the kingly office.

Zechariah 6:12,13
12 And speak unto him, saying, Thus speaketh the LORD of hosts,
saying, Behold the man whose name is The BRANCH; and he shall grow
up out of his place, and he shall build the temple of the LORD:
13 Even he shall build the temple of the LORD; and he shall bear the
glory, and shall sit and rule upon his throne; and he shall be a
priest upon his throne: and the counsel of peace shall be between
them both.

    The vision is now explained; for if the chief priest, without
this explanation, had been adorned with two crowns, there must have
been much talk among the people, "What means this?" God here shows
that what he has commanded to be done to Joshua does not belong to
him, but has a reference to another, Thou shalt say to him, Behold
the Man, Branch is his name. It is the same as though the Prophet
had expressly testified that Joshua was not crowned, because he was
worthy of such an honour, or because he could look for royal
dignity; but that he was to bear this honour for a time, in order
that the Jews might understand that one was to arise who would be
both a king and a priest. Hence he says, that there would be a Man,
whose name was to be Branch.
    As to this name, it has been explained elsewhere. I omit those
refinements with which some are delighted; but as I have shown in
another place, the simple and true reason why Christ is so called,
is, because he was not like a tall tree, with deep and strong roots,
but like a small plant. He is indeed called in another place, "a
shoot from the root of Jesse." (Is. 11: 1.) But the meaning is the
same; for that root of Jesse was obscure and of no repute. Besides,
this kind of shoot has nothing in it that is illustrious. We hence
see that Christ is called Branch, because his beginning was
contemptible, so that he was of hardly any repute among heathens;
nay even among his own nation. But God intimates at the same time,
that this little plant would be set, as it were, by his own hand,
and thus would gather strength. Though then the beginning of Christ
was humble, yet God declares, that he would give vigour for
continued growth, until he should attain to a great height. In this
sense it is that Christ is called Branch: and we clearly conclude,
that the minds of the people were transferred to Christ who was to
come, that they might not fix their attention on Joshua, who was
then but a typical priest. Say to Joshua, Behold the Man, whose name
is Branch. Where is that man? He does not speak of Joshua; he does
not say, "Thou art the man;" but he says, Behold the man, whose name
is Branch, that is, who comes elsewhere. We then hence learn, that
these crowns were those of Christ, but given to Joshua, that the
Jews might see in the type, what was as yet hid under hope.
    He afterwards adds, He shall arise from himself, or grow up
from his own place, literally, from under himself. Here also some
have too refinedly philosophised, - that Christ arose from himself
by his own power, because he is the eternal God. I think, on the
contrary, that all human means are only excluded, as though the
Prophet had said, that though Christ was like a little plant, he
would yet grow up as though he had roots deeply fixed in the earth.
There is indeed no doubt, but that Christ grew up by his own
celestial power, and this is what the words of the Prophet include;
but what he meant was this, - that Christ had nothing in his
beginning calculated to draw the admiration of men. Though then
Christ was only a shoot, yet God had sufficient power, that he
should grow from his own place, that though human means were absent,
it would yet be enough, that God should bless this branch, so as to
cause it to grow to its proper height.
    He then says, And he shall build the temple of Jehovah. This is
a remarkable passage: it hence appears that the temple which the
Jews had then begun to build, and which was afterwards built by
Herod, was not the true temple of which Haggai had prophesied, when
he said, "The glory of the second house shall be greater than that
of the first." (Hag. 2: 9.) For though the temple of Herod was
splendid, yet we see what the Spirit declares in this place, - that
to build the temple would be Christ's own work. Hence no one, had he
heaped together all the gold and the silver of the world, could have
built the true temple of which Haggai prophesied, and of which
Ezekiel has so largely spoken near the end of his book. Christ alone
then has been chosen by the Father to build this temple. Christ
indeed himself was a temple as to his body, for the fullness of the
Godhead dwelt in him, (Col. 2: 6;) but he built a temple to God the
Father, when he raised up everywhere pure worship, having demolished
superstitions, and when he consecrated us to be a royal priesthood.
    We now then see what was shown to the Prophet, - that though
the Jews were then exposed to many evils, to reproaches and wrongs,
yet Christ would come to restore all things to a perfect order, that
he would be not only a king but also a priest; and further, that his
beginning would be obscure and despised by the world, and yet that
he would attain without any earthly helps his own elevation; and,
lastly, that his own proper office would be to build a temple to
God.
    He repeats the last thing which he had said, Even he shall
build the temple of Jehovah. The Prophet seems here to reiterate to
no purpose the same words without any additions of light: but it
seems evident to me, that he meant in this way to confirm and
sanction what seemed difficult to be believed. As the temple, then,
begun at that time to be built, had but little splendour and glory
connected with it, and could hardly be expected to become a better
or more adorned building, the Prophet reiterates this promise, He,
he shall build the temple of Jehovah; by which he means, "Let not
your eyes remain fixed on this temple, for to look at it weakens
your faith and almost disheartens you; but hope for another temple
which ye see not now, for a priest and a king shall at length come
to build a better and a more excellent temple."
    He afterwards subjoins, Bear shall he the glory, and shall sit
and rule on his throne. He fully confirms what we have already
referred to - that this man, who was to grow by God's hidden power,
would be made both a king and a priest, but by no earthly
instrumentality. In the words, bear shall he the glory, there is no
doubt an implied contrast between Joshua and Christ, the true
priest. For Joshua, though he discharged in his time the office of a
priest, was yet despised; but the Prophet bids his people to hope
for more than what could have been conceived from the view of things
at that time; for an illustrious priest was to come, full of royal
dignity. And hence he adds, sit shall he and rule on his throne.
This did not properly belong to the priesthood; but the Prophet
affirms, that the man who was to come from above, would be a king,
though he exercised the priestly office. He was then to be a priest,
and yet to be on his throne and to rule as a king; and ruling is
what belongs to a king and not to a priest.
    At length he concludes by saying, The counsel of peace shall be
between the two. I do not think that the discords which had been
between kings and priests are here indirectly reproved. I indeed
allow that such discords had often been seen among that ancient
people; but the Prophet had regard to something far different, even
this - that the priesthood would be united with the kingly office.
He therefore did not refer to different persons who were to be at
peace together; but, on the contrary, spoke of things or of the two
offices; there shall then be the counsel of peace between the two,
that is, between the kingly office and the priesthood. We hence
learn that which I have already stated that what is here promised
had not been found under the law, and could not have been expected
under it; and that the fulfilment of this prophecy is the renovation
which took place at the coming of Christ. It follows
    
Zechariah 6:14
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah,
and to Hen the son of Zephaniah, for a memorial in the temple of the
LORD.

    They who think that the crowns were deposited with these four
men, pervert the meaning of the Prophet; for they were, on the
contrary, placed in God's temple to be a memorial to them. It hence
appears; that, as I have already said, they were not required to
supply the gold, because they excelled all others in piety and
holiness, but because it was necessary to condemn their want of
faith, inasmuch as they thought that their hope was disappointed, as
God did not immediately fulfil what he had promised. Let then these
crowns, saith the Spirit, be a memorial to them, that is, that
whenever they look on these crowns they may check themselves and
know that their expectations are very unreasonable, and that they
themselves are too hasty when they wish all prophecies to be
accomplished in one day; and also that the whole people may know
that they had complained without reason, as these suspended crowns
shall be a memorial and a testimony. We now then see more clearly
why the Prophet had been ordered to take gold and silver from these
four men: it was, that he might make crowns, which were afterwards
to be deposited in God's temple. At length he adds -

Zechariah 6:15
And they that are far off shall come and build in the temple of the
LORD, and ye shall know that the LORD of hosts hath sent me unto
you. And this shall come to pass, if ye will diligently obey the
voice of the LORD your God.
    
    The Prophet also states, that men would come from remote lands
to contribute labour or wealth towards the building of the temple;
for the word building may refer to either of these two things. Come
then shall those from far. Before this time gifts had been presented
by Gentile nations, but the temple was not built but by Solomon and
his people. God then promises here something more, and that is, that
helpers would assist in building the temple, who had been till then
wholly aliens. It is indeed certain, that in the age of Zechariah
contributions had been made by Cyrus; but the Prophet refers to
nothing of this kind: he promises something more. It hence follows
that this prophecy must necessarily be referred to the promulgation
of the gospel; for then it was that strangers began to contribute
their labour and their wealth towards building a temple to God.
Though then Cyrus gave a large sum of money towards the erection of
the temple, yet the allusion here is not to his liberality. And
after Cyrus no stranger had been so liberal: for Herod, who raised
up a great and a very splendid building, was not from far; nay, he
wished to be thought one of the people. We then see that this
prophecy cannot be otherwise referred than to the building of the
spiritual temple, when Gentiles, formerly remote from God's people,
joined them as friends, and brought their labour to the work of
building the temple, not with stones or wood, or with other
corruptible materials, but with the doctrine and the gifts of the
Holy Spirit.
    He then adds, ye shall know that Jehovah of hosts has sent me
to you. Of this kind of knowledge we have spoken elsewhere. It
indeed behaved the Jews from the first to feel assured respecting
the truth of this prophecy; but when the effect or experience itself
was added, they then began to know more clearly. It is then the same
as thought the Prophet had said, "God, who speaks by my mouth, will
not disappoint you, as he will at length accomplish what I now
declare; and experience itself will be a witness that I have been a
true and faithful Prophet." And he calls Him the God of hosts, that
the Jews, hearing that what he had said proceeded from Him whose
power is infinite, might be confirmed in their faith. There was then
no reason for them to doubt as to the accomplishment, for there is
nothing that can resist God, when it pleases him to unfold his
power.
    It follows, If by hearing ye will hear the voice of Jehovah
your God. Zechariah promises to the Jews here conditionally - if
they became obedient to God, and continued in obedience to his word
and in his doctrine; for unbelief deprives men of all participation
in God's favour. It is indeed true that had all become unbelieving,
Christ would have come; for God as he is true would not change his
purpose were the whole world to become false. Since then the
faithfulness of God depends not on men, we ought not so to take what
the Prophet says here, If ye will hear the voice of Jehovah, as
though they could, by being unfaithful to God, have rendered void
the accomplishment of this prophecy. Their defection, then, yea,
that of the whole nation, could not have prevented Christ from
coming forth in his own appointed time. But the Prophet had another
thing in view, even this - that the Jews would become partakers of
this blessing, or would enjoy, so to speak, this favour, if they
embraced God's promise, and obediently submitted to his law. For
though Christ has already come as the Redeemer of the world, yet we
know that this benefit is not come to all, and why? Because many
through unbelief close the door against God and his grace through
Christ. Hence the faithful alone really know that God has spoken,
and really partake of his favour, and for this reason, because they
hear his voice; that is, they first by faith receive what God
offers, and then they fall not away from his truth, but continue in
the obedience of faith to the end.
    What the Prophet then had in view, was to show to the Jews that
those things were spoken in vain, as to them, if they did not attend
to God. And he shows the way in which they were to be attentive,
even by hearing the voice of God, that is, by renouncing their own
thoughts, and by not esteeming God untrue, though he promised what
seemed incredible. If then they denied themselves, banished their
own imaginations, wholly attended to God's word, and believed what
he had said as a Prophet, he assures them that they would really
find that which he taught them to be true to their own salvation,
even this - that Christ would come to be a king and a priest, to
secure perfect happiness to his people.
    
Prayer.
    
    Grant, Almighty God, that since thy Son has been made known to
us, through whom is brought to us the perfection of all blessings
and of true and real glory, - O grant, that we may continue settled
in him, and never turn here and there, nor fluctuate in any way, but
be so satisfied with his kingship and priesthood, as to deliver up
ourselves wholly to his care and protection, and never doubt but
that we are so sanctified by his grace as to be now acceptable to
thee, and that relying on him as our Mediator, we may offer
ourselves as a sacrifice to thee with full confidence of heart, and
thus strive to glorify thee through the whole course of our life,
that we may at length be made partakers of that celestial glory
which has been obtained for us by the blood of thy only-begotten
Son. - Amen.
    
    
Chapter 7.

Lecture One Hundred and Forty-sixth.

Zechariah 7:1-3
1 And it came to pass in the fourth year of king Darius, that the
word of the LORD came unto Zechariah in the fourth day of the ninth
month, even in Chisleu;
2 When they had sent unto the house of God Sherezer and Regemmelech,
and their men, to pray before the LORD,
3 And to speak unto the priests which were in the house of the LORD
of hosts, and to the prophets, saying, Should I weep in the fifth
month, separating myself, as I have done these so many years?

    There is no vision here, but the answer which Zechariah was
commanded to give to the messengers of the captives: for he says
that some had been sent from Chaldea to offer sacrifices to God, and
at the same time to inquire whether the fast, which they had
appointed when the city was taken and destroyed, was to be observed.
But there is some ambiguity in the words of the Prophet, for it is
doubtful whether the two whom he names, even Sherezer and
Regem-melech, together with the others, had sent the messengers of
whom mention is made, or they themselves came and brought the
message from the captives. But this is a matter of no great moment.
As to the question itself, I am disposed to adopt their view, who
think that these two came with their associates to Jerusalem, and in
the name of them all inquired respecting the fast, as we shall
hereafter see. The Jews think that these were Persian princes; but
this opinion is frivolous. They are thus accustomed to draw whatever
occurs to the glory of their own nation without any discretion or
judgement, as though it had been an object much desired by the Jews,
that two Persian should go up to the temple. But there is no need
here of a long discussion; for if we regard the Prophet's design, we
may easily conclude that these were Jews who had been sent by the
exiles, both to offer gifts and to inquire about the fast, as the
Prophet tells us. The sum of the whole then is, that Sherezer and
Regem-melech, and their companions, came to the temple, and that
they also asked counsel of the priests and Prophets, whether the
fast of the fifth month was still to be observed.
    It must first be observed, that though all had not so much
courage as to return to their own country as soon as leave was given
them, they were not yet gross despisers of God, and wholly destitute
of all religion. It was indeed no light fault to remain torpid among
the Babylonians when a free return was allowed them; for it was an
invaluable kindness on the part of God to stretch forth his hand to
the wretched exiles, who had wholly despaired of a return. Since
then God was prepared to bring them home, such a favour could not
have been neglected without great ingratitude. But it was yet the
Lord's will that some sparks of grace should continue in the hearts
of some, though their zeal was not so fervid as it ought to have
been. The same sloth we see in the present day to be in many, who
continue in the filth of Popery; and yet they groan there, and the
Lord preserves them, so that they do not shake off every concern for
religion, nor do they wholly fall away. All then are not to be
condemned as unfaithful, who are slothful and want vigour; but they
are to be stimulated. For they who indulge their torpor act very
foolishly; but at the same time they ought to be pitied, when there
is not in them that desirable alacrity in devoting themselves to
God, which they ought to have. Such an instance then we see in the
captives, who ought to have immediately prepared themselves for the
journey, when a permission was given them by the edicts of Cyrus and
Darius. They however remained in exile, but did not wholly renounce
the worship of God; for they sent sacred offerings, by which they
professed their faith; and they also inquired what they were to do,
and showed deference to the priests and Prophets then at Jerusalem.
It hence appears, that they were not satisfied with themselves,
though they did not immediately amend what was wrong. There are many
now, who, in order to exculpate themselves, or rather to wipe away
(as they think) all disgrace, despise God's word, and treat us with
derision; nay, they devise crimes with which they charge us, with
the view of vilifying the word of the Lord in the estimation of the
simple. But the Prophet shows that the captives of whom he speaks,
though not so courageous as they ought to have been were yet true
servants of God; for they sent sacrifices to the temple, and also
wished to hear and to learn what they were to do.
    He says first, that messengers were sent to entreat the face of
Jehovah. Here by the word entreating or praying, the Prophet means
also sacrifices. For it is certain that the Jews prayed in exile, as
there could have been no religion in them had they not exercised
themselves in prayer. But the mention made here is of that stated
prayer, connected with sacrifices, by which they professed
themselves to be God's people. We may hence also learn, that
sacrifices of themselves are of no great importance, since prayer,
or calling on God, has ever the first place. Sacrifices then, and
other offerings, were, as we may say, additions; (accessoria -
accessions;) for this command ought ever to be regarded by the
faithful, "offer to me the sacrifice of praise." (Ps. 50: 14.)
    He says, in the second place, that messengers were sent, that
they might learn from the priests and the Prophets what was to them
doubtful. We hence conclude, that it was no gross dissimulation,
such as is found in hypocrites who pretend to pray to God, but that
there was a real desire to obey. And, doubtless, when God's word and
celestial truth are despised, there is then neither any real prayer,
nor any other religious exercise; for unbelief pollutes and
contaminates whatever is otherwise in its nature sacred. Whosoever
then desires rightly to pray to God, let him add faith, that is, let
him come to God in a teachable frame of mind, and seek to be ruled
by his word. For the Prophet in telling us what was done, no doubt
keeps to the method or the order observed by the captives. It was
then worthy of praise that they not only were anxious to seek God's
favour by prayers and sacrifices, but that they also sought to know
what was pleasing to Cod. Nor was it a matter of wonder that they
sent to Jerusalem on this account, for they knew that that place had
been chosen by God as the place from which they were to seek the
right knowledge of religion. Since then Jerusalem was the sanctuary
of God, the captives sent there their messengers, particularly as
they knew that the priests were the ambassadors of God, and that the
interpretation of the law was to be sought from their mouth. They
indeed knew that the time was not yet come when the doctrine of
salvation was to be disseminated through the whole world.
    But the Prophet says, that the captives not only inquired of
the priests, but also of the Prophets. It hence appears, that it was
a thing commonly known, that God had raised up Prophets, which he
had ceased to do for a long time. For it was not without reason that
Isaiah said, that God would yet speak by his Prophets, when he would
again comfort his people. (Is. 40: 1.) There had been then a
mournful silence for seventy years, when no Prophets were sent
forth, according to what is said in the book of Psalms, "our signs
we see not, nor is there a Prophet among us." (Ps. 74: 9.) God
indeed had been accustomed to lead the people as by an erected
banner when they dwelt in the holy land, and Prophets continually
succeeded one another in regular order, according to what the Lord
had promised by Moses, "A Prophet will I raise up in the midst of
thee," &c. (Deut. 18: 15.) From the time then in which they had been
driven into exile, while looking there on one another, they could
hear no voice to encourage them with hope, until new Prophets were
again raised up beyond what they expected. And it was God's will
that the Prophets should have their abode and habitation at
Jerusalem, in order that he might gather the dispersed Israel; for
had there been Prophets in Chaldea, many might hence lay hold of a
pretext for their slothfulness: "Does not God dwell in the midst of
us? what need is there of undertaking a difficult and toilsome
journey? we shall indeed find nothing better at Jerusalem than in
this exile; for God shows that he is present with us by his
Prophets." It would have therefore been a great evil to the Jews to
have Prophets in their exile. But when the captives heard that the
gift of prophecy appeared again in the temple, they might have
called to mind what their fathers had heard from the mouth of
Isaiah, and also from the mouth of Micah, "from Zion shall go forth
a law, and the word of Jehovah from Jerusalem." (Is. 2: 3; Mic. 4:
3.) We now perceive why Zechariah joined Prophets to priests.
    But we must bear in mind what we have stated elsewhere that the
prophetic was, as it were, an extraordinary office, when God took
others as the ministers of his word besides the priests. For their
work was sacerdotal; but God meant to condemn the priests by
transferring the work of teaching to others, that is, when Prophets
were taken from the common people, or from other families, and not
from the Levitical tribe. It is not indeed true that all the priests
were Prophets; but the office itself would not have been transferred
to any other tribe, had not God thus punished the ingratitude of
those who bestowed more labour on their own private concerns than on
teaching the people. However this case may have been, it was an
illustrious testimony of God's favour, that Prophets at that time
had again been raised up. And this fact has been added - that they
dwelt nowhere else but at Jerusalem, in order to encourage the
dispersed to return, and to show to them that the place had not in
vain been previously chosen by God. This is the reason why the
Prophet expressly says, that the Prophets, as well as the priests,
were in the house or in the temple of the Lord of hosts.
    The time is also mentioned, the fourth year of Darius, and the
ninth month and the fourth day. The beginning of the year, we know,
was in March; hence the month Chisleu was November, or a part of
October and November, for they were wont to commence their months at
the new moons. Of king Darius we have spoken elsewhere. He was not,
indeed, the first Darius, the father-in-law of Cyrus, who
transferred the monarchy to the Persian, but Darius the son of
Hystaspes. Passed away then had the seventy years, for this, as it
has been stated before, was the fourth king.
    Let us now consider the question which the captives proposed to
the priests. They asked whether they were to weep in the fifth
month, and whether they were to separate themselves as they had done
for seventy years and more; for some years, as we have seen, had
elapsed beyond that number. We hence learn that a regular fast was
observed from the time in which the temple was burned and the city
destroyed. He speaks here only of the fifth month, but shortly after
mention is made of the seventh month. It is evident from sacred
history that the city was demolished and the temple pulled down in
the fifth month. It is therefore probable that there was a day of
mourning observed by the people in memory of that sad event. In the
seventh month, though not in the same year, Gedaliah was slain, and
the remainder of the people were driven into exile. As the land
became then desolate, it is also probable that another fast was
appointed, that they might yearly humble themselves before God, and
suppliantly seek his pardon. Since then there was a reason for both
fasts, it is evident that they could not have been condemned by the
priests: nor is there a doubt, but that it was by the public consent
of all, that they every year kept these days of weeping. We also see
the end which God has in view in prescribing a fast, - that men in
coming to him may feel true penitence, and remind themselves by
their external appearance of their own guilt. As then the Jews
observed this rule in their fasts, we must conclude that they
pleased God; for these were religious exercises, by which they might
have been led to repentance.
    Now they inquired, whether they were to continue their weeping;
for the temple had now been begun to be built as well as the city.
Since the reason for their mourning had been, that the temple no
longer stood where they might offer their sacrifices, and that the
holy city had been demolished, it was then doubtless right to give
thanks to God, and to feel joy, when an end came to their
calamities. However, the captives ventured not to change anything
without the authority and consent of the priests, so that they might
all agree together. And thus they also testified that they were true
members of the Church, as they had no desire to have anything
different from others.
    The word fast is not mentioned; but they asked, "Shall we
weep?" Hence also it appears, that they were not so gross in their
ideas as to think that the chief part of religion is fasting, as
hypocrites do, who imagine that they honour God by abstaining from
food, and thus mock God, who is a Spirit, with mere trifles, when it
is his express will to be spiritually worshipped. We then plainly
see, that the Jews were not imbued with this gross and foolish
thought, when they established this annual fast; for they put
weeping in the place of fasting. And why was this weeping, except
that they went into God's presence conscious of their guilt and in a
suppliant manner, and testified by external signs that they
acknowledged their sins, so that they might obtain mercy and
forgiveness?
    They mentioned also consecration. The word "nazar", which means
to separate, is variously explained: but here many interpreters
confine it to abstinence from food, as though they had said, "Shall
we separate ourselves from food?" This seems forced to me: I
therefore prefer to apply it to sanctification; for we know that
when a day was prescribed for fasting or for offering sacrifices,
there was sanctification added. For though it became the Jews
through their whole life to abstain from all defilements, yet we
know that when a fast or any particular sacrifice was appointed,
they were more diligent and solicitous to cast aside every
pollution. We now then understand what the Jews had in view, and
what they meant by these words. It now follows -

Zechariah 7:4-9
4 Then came the word of the LORD of hosts unto me, saying,
5 Speak unto all the people of the land, and to the priests, saying,
When ye fasted and mourned in the fifth and seventh month, even
those seventy years, did ye at all fast unto me, even to me?
6 And when ye did eat, and when ye did drink, did not ye eat for
yourselves, and drink for yourselves?
7 Should ye not hear the words which the LORD hath cried by the
former prophets, when Jerusalem was inhabited and in prosperity, and
the cities thereof round about her, when men inhabited the south and
the plain?
8 And the word of the LORD came unto Zechariah, saying,
9 Thus speaketh the LORD of hosts, saying, Execute true judgement,
and shew mercy and compassions every man to his brother:

    Here the Prophet tells us that he was sent to the people and to
the priests, not so much to teach the messengers who came from
distant lands, as to correct the vices of his own nation; for the
Jews had then begun, according to their usual manner, to dissemble
with God, and had glided, as it has elsewhere appeared, into many
evil practices. And it appears evident, that God did not commit to
Zechariah what the messengers might bring back to Chaldea; but that
an occasion was taken to remind the Jews, that they were to look to
themselves. It may have been the case, that the priests themselves
and all the rest had begun to raise a controversy, "How is this? our
brethren inquire, whether the fast is to be still observed:" and the
opinions might have been various. But as this is doubtful, I leave
it as such. We however see that the Prophet does not speak here
respecting the captives, nor does he address to their messengers
anything which they might convey to Chaldea, but turns his discourse
to the priests and to the people. The sum of the whole is, that
while the captives gave no mean testimony of their religion, God
reproved the Jews, who had returned to their own country, for
ingratitude, as they had already begun to pollute themselves.
    He therefore brings this charge against them, Have ye fasted to
me? have ye eaten to me? as though he had said, "God regards not
fastings, except they proceed from a sincere feeling and tend to a
right and lawful end." It was then the object of the Prophet to
awaken the Jews, that they might not imagine that God was pacified
by fasting or by any other frigid ceremonies, but that they might
know that something more was required. And we see how prone mankind
are to rely on external rites, and to think that they have rightly
performed their duty to God when they have fasted. As then human
nature labours under this disease, the Prophet is here sent to
dissipate this delusion; which he does by declaring that fasting
does not please God, or is acceptable to him, as though it were
something meritorious, or as though there was in it any holiness.
    He says first, that the word of Jehovah was given to him, that
he might go to the people of the land and to the priests. We see the
truth of what I have already said, that the answer was not directed
to the captives, but to the very inhabitants of the land and to the
citizens of Jerusalem, and for this reason, - because they thought
that when the question respecting fasting was moved, the first and
chief part of all religion was the subject of inquiry. Hence God,
that he might strip them of this superstition, says, When ye fasted
in the fifth month and in the seventh month, and during the seventy
years, did ye fast to me - to me? for he has put an affix to the
verb, "tsamtuni", and afterwards added "ani": as though he had said,
"Was it to me that ye fasted? Shall I approve of such fasting?"
There is an emphasis in the repetition, as though he had said, that
there was no reason for the Jews to boast that they faithfully
served God, and fully performed their duty, because they fasted
twice in the year, for they had to do with that God who rejected
such trifling things.
    We hence learn that nothing is more preposterous than for men
to judge of God's worship according to their own notions, and to
trust in themselves. It is indeed easy for us to deceive ourselves;
for as we are earthly, so we may think that whatever glitters before
our eyes is most acceptable to God. But the Prophet here reminds us,
by one sentence, how frivolous are such self-pleasing thoughts; for
God meets us with this question, "Have ye fasted to me? Are ye to be
judges, and is it right for you at your pleasure to invent various
modes of worship? But I remain always like myself, and not transform
me according to what pleases you; for I repudiate everything of this
kind."
    By saying, that to themselves they did eat and drink, he
intimates that to eat and to drink, or to abstain from eating and
drinking, are things wholly unconnected with the worship of God.
Another sense may indeed be elicited, - that the Jews did eat as
heathens did: and there will be in this case an indirect reproof, -
that they sought to pacify God only twice in the year, and that
during the rest of the time they were heedless and indulged
themselves in excesses. We ought indeed to bear in mind what Paul
says, that "whether we eat or drink, all things ought to be done to
the praise of God." (1 Cor. 10: 31.) The law also expressly
commanded the Jews to "feast before the Lord," that is, not to taste
food without thanksgiving, as though God were present. When,
therefore, the Jews fasted themselves without any regard to God, it
is no wonder that their fastings where rejected; for their course
was not consistent. For though the godly do not always fast, yet
while they partake most freely of meat and drink, they turn not away
their thoughts from God, but on the contrary rejoice before him.
They therefore eat and drink to God, as well as abstain on God's
account. But the Prophet shows here that the Jews did eat to
themselves, and that hence their fasting was not regarded before
God. This latter sense is not unsuitable: but as to the subject
itself, it is enough for us to know, that the Prophet, as he had to
deal with hypocrites, ridicules their superstition in their
fastings, inasmuch as they thought that these were expiations by
which their sins were blotted out, and that if they abstained for a
day or two from meat and drink, God was thereby pacified.
    And the Prophet's object is more evident from the next verse,
when he says, Are not these the words which Jehovah proclaimed by
the former Prophets? He confirms here his doctrine by many
testimonies, that is, that God had already through successive ages
exhorted the Jews to true repentance, and condemned their
dissimulation, that they might not think that true religion was made
up of fasting and of similar things. And this the Prophet did, not
only to gain or secure to himself more credit, but also to render
double the wickedness of the Jews; as though he had said, that they
were apparently very anxious not to offend God, but that it was
merely a false pretence; for had they from the heart wished to
please God, they might have long ago learnt that fastings were of
themselves of no moment, but that a beginning ought to be made with
true religion and spiritual worship.
    I have already mentioned, that possibly, when the question was
raised by the captives, much disputing, as it is commonly the case,
prevailed among the people. But as the Jews ever reverted to their
old ways, being blindly attached to their frigid ceremonies, and
thinking in this manner to propitiate God, the Prophet, for this
reason, derides their preposterous labour and toil. "See," he says,
"the only question now is, whether there should be fasting, as
though this were the principal thing before God; in the meantime
godliness is neglected, and neglected is real calling on God, and
the whole of spiritual worship is also esteemed by you as nothing,
and no integrity of life prevails: for ye bite one another, plunder
one another, wrong one another, and are guilty of lying: ye
heedlessly close your eyes to such vices as these; and at the same
time when fasting is neglected, ye think that the whole of religion
falls to the ground. These are your old ways, and such were commonly
the thoughts and doings of your fathers; and it appears evident that
ye trifle with God, and that ye are full of deceits, and that there
is not in you a particle of true religion. For God formerly spoke
loudly in your ears, and his words were not obscure when he exhorted
you by his Prophets; he showed to you what true repentance was, but
effected nothing. Is it not then quite evident that ye are now
acting deceitfully, when ye so carefully enquire about fasting?" We
now perceive what force there is in this sentence, Are not these the
words which Jehovah formerly proclaimed? For it was not enough to
remind the Jews of true repentance; but this reproof was needful, in
order more sharply to stimulate them; and it was wholly necessary to
discover their hypocrisy, that they might not be too much pleased
with external performances.
    That they might not then object, that what they asked
respecting God's counsel was done with a good intention, the Prophet
answers them, "Where are the words by which God had testified as to
what can please him?" And for the same purpose he uses the word,
"kara'" proclaimed: for he does not say, that God merely declared
words by his Prophets, but that he uttered them loudly, and as it
were with a full mouth. "See," he says, "ye enquire as though ye
were in doubt, and that the knot could hardly be untied, and as
though it were a matter of great moment. God has indeed not only
spoken, but has also cried aloud in the ears of your fathers; in the
meantime ye tread under foot his teaching, or pass it by with closed
eyes." What does this mean? to enquire so anxiously about fasting,
and at the same time to despise what is far more important? In a
similar manner does Christ also condemn hypocrites, because they
hesitated not to swallow a camel, while they were wont to strain at
a gnat, (Mat. 23: 24;) for in trifling things they dared not to
attempt anything; but as to gross wickedness, they leaped over it as
it were with the audacity of wild beasts. The object then of the
Prophet's words was to show that the Jews did not seriously and in
earnest enquire respecting God's will, but pretended to be very
attentive to religion, while they openly, and with gross and
headless audacity, rejected the true doctrine, which was by no means
ambiguous, as God had by his many Prophets clearly taught them and
their fathers what he required from them.
    
Prayer.
    
    Grant, Almighty God, that as we are so inclined to
dissimulation, we may learn strictly to examine ourselves, and to
descend into our own consciences, so that none of us may sleep in
self-delusion, but be so displeased with our hidden vices, as in the
meantime to aspire after, and with every care and labour, to attain
true religion, and so strive to devote ourselves wholly to thee,
that we may groan under the burden of our sins, and so suppliantly
flee to thy mercy, as at the same time to be touched with true
penitence, until having at length put off the corruptions of our
flesh, we shall be received into that purity which has been prepared
for us in heaven by Jesus Christ our Lord. - Amen.
    

Lecture One Hundred and Forty-seventh.
    
    Thus saith Jehovah of hosts, saying, The judgement of truth
judge, and kindness and mercies show, every one to his brother. We
have seen what the Prophet said of fasting, when messengers were
sent by the exiles to enquire on the subject. It was a suitable
opportunity for handling the question. For, as we then said, the
people were so devoted to their ceremonies, as to think that the
whole of religion consisted in fasting and in similar exercises. And
as we are by nature prone to this evil, we ought carefully to
consider what the Prophet has taught us - that fasting is not
simply, or by itself, approved by God, but on account of the end
designed by it. Having already shown to the Jews their error, in
thinking that God could be pacified by ceremonies, he now reminds
them of what God mainly requires in his law - that men should
observe what is just and right towards one another. It is indeed
true that the first part of the law refers to the service due to
God; but it is a way which God has commonly adopted, to test the
life of men by the duties of the second Table, and to show what this
part of the law especially requires God then in this passage, as in
many others, does not commend righteousness towards men so as to
depreciate godliness; for as this far excels everything in the whole
world, so we know that in rightly forming the life, the beginning
ought ever to be made by serving God aright. But as the Prophet had
to do with hypocrites, he shows that they only trifled with God,
while they made much of external things, and at the same tinge
neglected uprightness, and the duties of love
    We now then understand the Prophet's object. He had said in the
last lecture that he brought forward nothing new, but only reminded
them of what had been taught by other Prophets; and here he pursues
the same subject - that God made more account of uprightness and
kindness than of those legal shadows, which in themselves were of no
moment.
    The judgement of truth, he says, judge. This could not have
been extended indiscriminately to the whole people; but by these
words the Prophet indirectly reproved the judges, because they
committed plunder, either through favour or hatred, so that they
decided cases not in a just and equitable manner. We then learn from
the Prophet's words, that judgements were then given corruptly, so
that the judge either decided in favour of a friend, or was bought
by a price or a reward. As then there was no truth in the judgements
given, but false pretences and colourings, the Prophet here exhorts
them to execute the judgement of truth, that is, true judgement,
when no respect of persons is shown, and when neither hatred nor
favour prevails, but equity alone is regarded.
    He then addresses the whole people in common, and says, Show,
or exercise, kindness and mercy, every one towards his brother. He
not only bids them to abstain from doing any wrong, but exhorts them
to show kindness; for it would not be enough to do no harm to any
one, except each of us were also solicitous to assist our
neighbours; inasmuch as it is the dictate of benevolence to help the
miserable when necessity so requires. But we must recollect that a
part is given twice for the whole in what the Prophet says: in the
first place, he refers only to the second Table of the law, while he
includes in general the rule by which our life is to be formed; and
in the second place, he enumerates not every thing contained in the
second Table, but mentions only some things as instances. It is
however certain, that his design was to show that men are greatly
deceived when they seek to discharge their duties towards God by
means of external rites and ceremonies; and farther, that it is a
true and substantial evidence of piety, when and one observes what
is just and equitable towards his neighbour. He afterwards adds -

Zechariah 7:10
And oppress not the widow, nor the fatherless, the stranger, nor the
poor; and let none of you imagine evil against his brother in your
heart.

    He mentions here some other duties, but for the same purpose of
showing, that the fear of God is not proved by ceremonies, but by
acting justly towards our brethren, and not by abstaining only from
doing wrong, but by being ready to help the miserable. As widows,
and orphans, and strangers are exposed as it were to plunder, Moses
often in the law recommends them to favour, and shows that God cares
for them, and will be their defender, when by one injured. So also
the Prophet speaks here expressly of widows, and orphans, and
strangers, that the Jews might understand, not only that they were
to take heed, lest any one, being wronged, should complain, or lest
any one should retaliate an injury, but that they were to observe
integrity before God; for the ungodly are often terrified by fear,
and refrain from doing mischief, because they know that there will
be an avenger. Hence it comes that the rich and the opulent are safe
from all injuries, because they are surrounded and fortified by
strong defences; but the widows and the orphans are not thus able to
repel wrongs. This is the reason why the Prophet prefers here to
mention widows, and orphans, and strangers, rather than to speak
indiscriminately of all the people. For the import of the whole is,
as I have reminded you, that the fear of God is not really proved,
except when a person cleaves to what is just and right, and is not
restrained by fear or shame, but discharges his duty as it were in
the presence of God and of his angels, so that he shows favour to
the poor and miserable, who are without any to help them. But as I
have elsewhere explained this subject more at large, it is enough
now briefly to touch on it. Let us proceed -

Zechariah 7:11,12
11 But they refused to hear, and pulled away the shoulder, and
stopped their ears, that they should not hear.
12 Yea, they made their hearts as an adamant-stone, lest they should
hear the law, and the words which the Lord of hosts has sent in his
Spirit by the former prophets: therefore came a great wrath from the
Lord of hosts.
    
    The Prophet here by referring to the fathers more sharply
reproves the Jews of his age; for he saw that they differed but
little from their fathers. The sum of what he says is, that the Jews
in all ages dealt unfaithfully and perversely with God; for how much
soever they boasted of their care and zeal for religion they yet
sought to satisfy God only by vain trifles. This then was the
Prophet's object. For it is certain that there ever had been some
pretence to religion in that nation but it was mere dissimulation
for they were in the mean time intent on their ceremonies and when
God seriously remonstrated with them their obstinacy and
perverseness before concealed instantly appeared.
    He therefore says that they refused to hear. He does not now
accuse the dead except for this purpose to teach the people of his
acre. He saw that they were solicitous about fasting at appointed
seasons, while at the same time they regarded almost as nothing the
main requirements of the law, even mercy, and justice, and
uprightness. These are indeed the three things, which Christ
mentions. (Matt. 23: 23.) He then intimates that this doctrine was
not new, and that their fathers had been sufficiently warned and
instructed, but that they wilfully, and as it were designedly
rebelled against God. In short, he pulls off their mask of
ignorance; for as men for the most part seek to extenuate their sins
by the plea, that they had not been clearly or seasonably taught,
the Prophet declares that there was not any excuse of this kind,
because they had been refractory and untameable, they had refused to
clear.
    To set forth more fully this perverseness, he afterwards says,
that the shoulder of withdrawing had been presented by them. The
Hebrews say that men serve with the shoulder, when they are
submissive, and tractable, and willingly undergo the burden laid on
them, according to what we have seen in Zeph. chap. 3. The Prophet
now, on the contrary, says that the Jews had a refractory shoulder,
as they refused to bear the yoke, but shook off every fear of God.
The reason for the metaphor is this - that as burdens are carried on
the shoulder, so the Lord lays the law on our shoulders, that the
flesh may not lasciviate at pleasure, but be kept under restraint.
He hence says, that they had presented a rebellious shoulder. The
word "soreret" is properly rendered declining; but some render it
perverse, and others contumacious: since the meaning is the same, I
contend not about the word. It is enough to know that the contumacy
of the Jews is what is here condemned; for they had been wholly
unteachable, and had refused to submit to God and to his word.
    He afterwards mentions their ears, They made heavy their ears,
lest they should hear. In short, the Prophet sought by all means to
prove the Jews guilty, that they might not adduce anything to
extenuate their sin: for they had in every way, with the most
determined wickedness, refused to obey God, when his teaching was
sufficiently clear and intelligible.
    He then comes to the heart, They made, he says, their heart
adamant, or the very hardest stone. Some render it steel, and others
flint. It means sometimes a thorn; but in this place, as in Ezek. 3:
9, and in Jer. 17: 1, it is to be taken for adamant, or the hardest
stone. We now see that the Prophet's object was to show that the
Jews had no excuse, as if they had fallen away through error or
ignorance, but had ever wilfully and perversely rejected sound
doctrine. The Prophet then teaches us that hypocrisy had been the
sole hindrance to prevent them from understanding and following what
was right.
    But it may be useful to notice the manner of speaking which the
Prophet adopts in condemning the perverseness of the Jews, when he
says, that they had refused attention to God. For we ought here to
observe the connection between the fear of God and obedience, and on
the other hand, between the contempt of the law and wilful
rebellion. If then we would not be condemned for contumacy before
God, attention must in the first place be given to his word, and
afterwards the shoulders must be put under, so that we may bear
submissively the yoke laid on us; and thirdly, we must listen with
the ears, so that the word of God, preached to us, may not be lost,
but strike in us deep roots; and lastly, our hearts must be turned
to obedience, and all hardness corrected or softened. Then Zechariah
adds, that the Jews had a stonily or an iron heart, so that they
repudiated the law of God and all his Prophets. He gives the first
place to the law, for they ought to have sought from it the whole
doctrine of religion; and the Prophets, as it has been often stated,
were only interpreters of the law.
    He afterwards mentions the words which had been sent by Jehovah
through his Spirit and through his Prophets. By saying that God
spoke by his Prophets, he meets an objection by which hypocrites are
wont to cover themselves, when they reject the truth. For they
object and say, that they would be willingly submissive to God, but
that they cannot bear the authority of men, as though God's word
changed its nature by coming through the mouth of man. But as
hypocrites and profane men are wont to lessen the authority of the
word, the Prophet here shows, having this pretext in view, that God
designed to be heard, though he employed ministers. Hence by this
kind of concession it is implied, that Prophets are middle persons,
and yet that God so speaks by their mouth, that contempt is offered
to him when no due honour is shown to the truth. And further, lest
the baseness of men should withhold regard from the word, he
mentions also the Spirit, as though he had said, that God had spoken
not only by his servants, even mortal men, but also by his Spirit.
There is then no reason for hypocrites deceitfully to excuse
themselves, by saying, that they rebel not against God, when they
depreciate his Prophets; for the power and majesty of the Holy
Spirit appear and shine forth in the doctrine itself, so that the
condition of men takes nothing away from its authority. This part
was also added in order to condemn the Jews, because they had from
the very beginning been seasonably warned, and it was only their own
fault that they did not repent. For if the Lord had allowed them for
a long time to go astray, there would have been some pretence for
their evasions: but since God had tried to recall them to the right
way, and Prophets, one after another, had been continually sent to
them, their unfaithfulness, yea their iron perverseness, in
obstinately refusing to obey God, was more fully discovered. This is
the reason why Zechariah mentions here the former Prophets.
    He then adds, that there was great wrath from Jehovah of hosts;
by which sentence he reminded them, that it was no matter of
dispute, as in case of a doubtful thing, whether their fathers had
been wicked and disobedient to God; for he had sufficiently proved
be punishments that he abominated their conduct; for this principle
is to be held true that God does not deal unjustly with men when he
chastises them, but that the demerit of crimes is to be estimated by
the punishment which he inflicts. As then God had so severely
chastised the ancient people, the natural conclusion is, that their
wickedness had become intolerable. We now then see why the Prophet
said that there had been great wrath from God; the reason was, that
the Jews might not think that he had been lightly offended, as he
had not been satisfied with a moderate punishment; for since his
wrath had been so great, and since he had in so dreadful a manner
punished the sins of the people, it follows, that their wickedness
had been more grievous than what men considered it to have been.
    There is also here an implied comparison; for the
unfaithfulness of those who then lived was the worse, for this
reason - because they took no warning from the calamities of their
fathers, so as to deal with more sincerity with God. They knew that
their fathers had been carefully and in various ways admonished;
they knew that exile followed, which was an evidence of the dreadful
vengeance of God. As then they were like their fathers, and had not
put off their perverse disposition, they proved themselves guilty of
greater and more refractory baseness, for they ought to have been
influenced at least by fear, when they saw that God's judgement had
been so dreadful against obstinate men. It afterwards follows -

Zechariah 7:13
Therefore it is come to pass, that as he cried, and they would not
hear; so they cried, and I would not hear, saith the LORD of hosts.

    The Prophet sets forth more fully the dreadfulness of this
punishment - that they in vain groaned and complained, for God was
deaf to their complaints and cryings. When God in some measure
fulminates and becomes soon reconciled, he does not seem to be
greatly incensed, but when the miserable whom he afflicts by his
hand, avail nothing by their entreaties and prayers, it then appears
evident that God is in no common degree offended. This then is what
the Prophet meant by saying, that they were not heard by God when
they cried.
    But we must notice what is said of their perverseness; for he
says, that God had called, and that he was not heard by them. Now it
cannot be deemed an unjust reward, that God should punish the
contempt of his word; for how great is the honour by which he
favours miserable wretches, when he invites them to himself, and
most expressly invites them? When, therefore, the calling of God is
thus rejected and despised, do not they who are so refractory
deserve what the Prophet declares here - that they would have to cry
in vain, as God would be deaf to their groanings?
    As to the words, the change of person may embarrass the
unlettered, but it is a mode of speaking common to the Prophets, for
they assume the person of God in order to gain more authority to
their doctrine; and they spoke sometimes in the third and sometimes
in the first person: when in the first God himself speaks, and when
in the third it is in the character of ministers, who declare and
deliver, as it were from hand to hand, what had been committed to
them by God. Hence the Prophet in the first clause speaks as God's
minister; he afterwards assumes his person, as though he were God
himself. But this, as it has been said, was done with regard to the
word delivered. It was, that as he called and they heard not, &c.
Who called? It is not right to apply this, as some do, to the
Prophet; he, therefore, charges here the Jews, no doubt, with the
sin of turning a deaf ear to God's word. So, he says, they shall
call, and I will not hear. It might have been said, "so they shall
call, and the Lord will not hear." There is in the meaning, as we
see, nothing obscure or ambiguous.
    The import of the whole then is, that God had not threatened in
vain by his ancient Prophets; but that as he had denounced vengeance
by the mouth of Isaiah, so it had been executed on the Jews, for
they had without effect cried, and found God a severe judge, whose
voice they had previously despised. We indeed know, that it is a
truth often repeated, that the ungodly are not heard by God; nay,
that their prayers are abominable; for they profane God's name by an
impure heart and mouth whenever they flee to him, as they approach
him without faith and repentance. We then learn from these words,
that those who perversely despise God's word deservedly rot in their
own calamities; for it is by no means right or reasonable that the
Lord should be ready to hear the crying of those who turn a deaf ear
to his voice. It follows -

Zechariah 7:14
But I scattered them with a whirlwind among all the nations whom
they knew not. Thus the land was desolate after them, that no man
passed through nor returned: for they laid the pleasant land
desolate.
    
    Here the Prophet concludes what he had been speaking of God's
vengeance, by which he had fully proved, that the sins of that
nation had arrived to such a pitch, that there was no room for
pardon. Hence he says, that they had been dispersed; for so I prefer
to render the word, and the context seems to require this.
Interpreters vary as to its meaning; and, indeed, the Hebrews
themselves say, that this is a difficult passage, for, according to
the rules of grammar, the word can hardly be made suitable to the
context. But let us first see what the Prophet treats of; and
secondly, what meaning, as the word signifies various things, is the
most suitable.
    The Prophet no doubt refers here to God's vengeance, as
evidenced by the dispersion of the Jews among many nations, not only
when they were driven into exile, but also when scattered in various
parts of the world. The verb, taken transitively, is by no means
doubtful in its meaning, for "sa'ar" means to move one from a place,
or to expel, and that by force, inasmuch as it is derived from
whirlwind. As it may therefore be here a transitive verb, I see no
reason why we should seek other meanings at variance with the design
and object of the Prophet. He then says, that the Jews had been
dispersed - how? among all nations, that is, through all parts of
the world; and then among unknown nations. Now we know, that the
farther the exile, the more severe it is, for neighbours for the
most part are the most humane; and when one is removed far to a
barbarous nation, he would rather a hundred times to die on his
journey than to live at a great distance from his country, and among
a people of new and strange habits. The meaning is, that the Jews
had been severely visited by God, not only because they had departed
from his true worship and holy fear, but because they had been
perverse, had rejected all sound doctrine, and had been deaf and
indifferent to all admonitions. It was then for this reason that
they had been dispersed among all nations.
    He afterwards adds, that the land after them became desolate
that no one passed through it. This circumstance also, that God
devoted the land to desolation, proved more fully his wrath: for
when God imprints marks of his vengeance on the land, and on other
harmless things, necessary for man's support, it becomes evident
that he is not lightly displeased with men. He then intimates, that
God was not satisfied with the exile and dispersion of that people,
but that he intended that there should be also visible marks of
their wickedness in the sterility and desolation of the land itself:
and that land, we know, was very fruitful, both by nature and by
God's blessing; for he had promised to give to the Israelites a land
flowing with milk and honey. When this fruitfulness was turned to
sterility, such a change ought to have roused the minds of all to
consider the dreadful judgement of God. We now then see why the
Prophet says, that the land after them, that is, after their
departure, became desolate; for they had polluted the land so far as
to constrain it, though innocent, to bear the judgement of God.
    And he says further, that the desirable land became a waste,
even through their fault. God was indeed the author of that waste,
but Zechariah imputes this calamity to the people, because they had
provoked God's wrath, and procured this evil for themselves; yea,
they had involved the land itself as it were in the same guilt, for
it was cursed by God, though they had been driven hence to another
country. Desirable land was a name often given to Judea, not only on
account of its fruitfulness, and the abundance of its produce, but
because God had chosen it for himself: for though that land excelled
other lands in many respects, it is yet certain that its chief
excellency consisted in this, - that God honoured it with peculiar
favour.
    Zechariah then condemns the Jews, not only because they had by
their own fault extinguished the favour as to the produce of the
land, but because they had corrupted the land itself, which had been
so singularly favoured as to have become the habitation of God. And
hence we more fully learn how great was the enormity of their sins,
which caused God to devote to desolation a land chosen by himself;
for, as we have said, it was no common honour for that land, in
which God designed to be worshipped by his chosen and holy people,
to have been destined by him to be made like Paradise. But when such
an honour was turned to shame and perpetual reproach, it was clearly
a remarkable sign of God's wrath: and hence also becomes evident the
impiety of that people who, as it had been said, turned aside God's
favour from the land, that not only it did not bring forth its usual
produce, but that it also became, as it were, a disgraceful
spectacle, and filled all with horror on seeing it so desolate,
where was previously seen the temple and the worship of God.
    
Prayer.
    
    Grant, Almighty God, that as thou hast adopted us for this end,
that we may show brotherly kindness one towards another, and labour
for our mutual benefit, - O grant, that we may prove by the whole
tenor of our life, that we have not been called in vain by thee, but
that we may so live in harmony with each other, that integrity and
innocence may prevail among us; and may we so strive to benefit one
another, that thy name may be thus glorified by us; until having at
length finished our course, we reach the goal which thou hast set
before us, that having at last gone through all the evils of this
life, we may come to that blessed rest which has been prepared for
us in heaven by Christ our Lord. - Amen
    

Chapter 8.

Lecture One Hundred and forty-eighth.

Zechariah 8:1,2
1 Again the word of the LORD of hosts came to me, saying,
2 Thus saith the LORD of hosts; I was jealous for Zion with great
jealousy, and I was jealous for her with great fury.

    Some think that at the beginning of this chapter the people are
reproved for their unfaithfulness, because they conducted themselves
towards God in a way they ought not to have done, as they had
violated that sacred marriage which God had been pleased to contract
with them; for it is a common mode of speaking for God to compare
himself to jealous husbands, when he sees his Church dealing with
him unfaithfully. But this meaning is inadmissible: for the verb
"kana'", connected as it is here, is to be taken in a good sense, as
signifying concern or affection, inasmuch as "lamed" means, "on
account of," or "for;" and we have in the first chapter a similar
sentence; and it is evident that in many other places the meaning is
no other, but that God burned with wrath against all the enemies of
his Church, as he regarded his Church with singular love. Emulation
then here does not mean jealousy, but is to be taken in a different
sense, as signifying that concern which God had for the protection
of his Church. The whole then of this chapter proves that God would
be the defender of his people, and that such was his care for the
safety of all the godly, that he resolved to oppose the whole world,
if necessary, for their protection. This is the sum of the whole.
    He then says, that the word of Jehovah came to him; we hence
learn, that this was a distinct prophecy. He adds, I have been
zealous for Sion (for as we have said, the letter lamed is to be
thus taken) with great zeal. This was indeed an incredible change,
for God had for a time restrained himself, while the ungodly at
their pleasure harassed the Church, so that they thought that they
could do so with impunity. As God then had for some time remained at
rest, what the Prophet says here could not have been easily
believed, that is, that God would, through a sudden jealousy,
undertake the cause of the Church. Hence the indignation,
immediately subjoined, must be regarded with reference to enemies,
as though he had said, that all the ungodly would now perceive what
they had by no means expected, - that God was the protector of
Jerusalem. It now follows -

Zechariah 8:3
Thus saith the LORD; I am returned unto Zion, and will dwell in the
midst of Jerusalem: and Jerusalem shall be called a city of truth;
and the mountain of the LORD of hosts, the holy mountain.

    The Prophet now more clearly explains what he intended; but it
was necessary to preserve this order - that enemies were to be by
force ejected from their possession, and the Church delivered,
before God could dwell in the midst of it; for how could God have
proved that Jerusalem was under his guardianship and protection
without having first subdued its enemies? It was not then without
reason that the Prophet commenced with this promise - that God was
prepared for war, and was burning with wrath, that he might deliver
his Church from the hands of enemies. Then follows the fruit of the
victory; for it would not have been enough for God to avenge the
wrongs done to his chosen people, without gathering the dispersed
and restoring the Church to its ancient condition. For it often
happens that those who have been cruelly treated find an avenger;
but no comfort, or very little comfort, comes to them, as they are
made nothing better; but the Lord here refers to these two things -
that he would take up arms to defend his chosen people, and also
that he would become, as the case was, the defender and protector of
the holy city.
    The repetition of the sentence, Thus saith Jehovah of hosts,
almost in every verse, was no doubt intended for the purpose of
strengthening their faith; for it was, as I have already said a
thing incredible. It was then necessary to bring forward often the
name of God, that the faithful might more readily give assent to the
prophecy which they knew proceeded from God, even the God of hosts,
whose power is infinite, and to whom nothing is difficult, as we
shall find it presently stated.
    And he says that he had returned; not that the accomplishment
of this prophecy was then visible, but the decree is put for the
reality. God had been, as it were, for a long time silent, while his
people were exposed as a sport to their enemies; and he seemed then
to be far away from Jerusalem, for the place was desolate and waste,
yea, it was a scene of dreadful vengeance. God, then, during the
whole of that time, seemed to have forsaken the place, according to
the testimony of Ezekiel, who says, that God had removed from the
temple, and that it was an empty place, and as it were profane. On
this account he says now that he had returned; for he intended
openly to show that it had not in vain been made the seat of his
glory, when he had commanded his name to be there invoked. It is
indeed true that mount Sion had never been forsaken by God; but no
other opinion could have been formed, when there were there no
altar, no sacrifices, and no people to worship God; for this is said
with reference to divine worship; and the holiness of the mount was
also nothing, except as far as God had consecrated it to himself.
Hence these two things were connected - the holiness of the mount
and the presence of God. It therefore follows that God, according to
the judgement of men, was absent, when no religion appeared there,
and the Jews offered there no sacrifices.
    He further says, that he had returned, that he might dwell in
the midst of Jerusalem. It was necessary to add this, that the Jews
might be convinced that his return was not in vain; for many said
that they foolishly made too much haste, and that though the
commencement had been favourable, yet many troubles would come upon
them in future, and that their building would be only for a short
time, and that though they spent much toil and labour in rebuilding
the city, it would yet be only for a season, as their enemies would
shortly come and destroy their new edifices. Since then reports of
this kind were spreading, it was necessary to support the minds of
the godly, that they might be fully persuaded that God had returned
to his people, and had become the restorer of his exiles for this
end - that he might as before dwell at Jerusalem.
    We now apprehend the Prophet's object; it was as though he had
said, that the people had not returned in vain to their country, but
that they had been delivered by the authority of God, and that his
dwelling at Jerusalem would be fixed and perpetual, as it had before
been his habitation. We indeed know that the stability of the Church
is not otherwise secured than by the presence of God, as it is said
in Psalm 46:, "God is in the midst of her, she shall not be moved;"
for the Church would not be less exposed to sudden and frequent
destruction than other things, were it not that God, her support,
dwells in her. And this is what our Prophet means here when he says,
that God would dwell there.
    He adds, And called shall be Jerusalem the city of truth, and
the mount of Jehovah the mount of holiness. By the first clause the
Prophet reminds us why God had for a time forsaken Jerusalem, even
because it was a city given to falsehoods, wicked devices, deceits,
and perverse counsels. As then the Jews had wholly degenerated from
true religion, the Prophet intimates that the city became destitute
of its guardian and protector, even of God himself. And for the same
purpose are added the words, the mount of Jehovah shall be called
the mount of holiness. For however proudly the Jews boasted that
they worshipped God, they yet had profaned both the temple and the
altar by their sins, as we have seen it proved by the Prophet
Haggai. (Hag. 2: 15.) Here then Zechariah indirectly reproves the
Jews for having corrupted all purity by their frauds, and also for
having, by the defilements of their sins, polluted Sion and the
temple of God. At the same time he teaches us that God dwells in his
Church where he sanctifies it.
    Hence God is never idle while he dwells in his people; for he
cleanses away every kind of impurity, every kind of deceit, that
where he dwells may ever be a holy place. Therefore the Prophet not
only promises here an external blessing to the Jews, but also shows
that God performs what is far more excellent - that he cleanses the
place where he intends to dwell, and the habitation which he
chooses, and casts out every kind of filth. And since God promises
to do this, we hence see that it is his own peculiar work and gift
to cleanse all our impurities, and also to dissipate everything
false and deceitful. The import of the whole is, that when God
reconciles his people to himself, he not only brings an outward
blessing of an earthly kind, but also something better and far more
excellent, even the renewal of the heart and mind, and that when all
things are polluted and filthy, he restores true and perfect
cleanness and integrity.
    We must further bear also in mind what I have already stated -
that their sins are here intimated to the Jews, that they might be
touched with shame, and seek repentance; for we have seen that they
were very slow and tardy in this respect. It was then necessary to
stimulate them that they might repent. For what the Prophet says
clearly intimates that mount Sion had been profaned, though God had
consecrated it to himself; for God's worship had been there
vitiated, and there was there no integrity; and that the faithful
city, such at least as it ought to have been, had become full of
falsehood and treachery; for truth is not to be confined to that
fidelity which men ought to observe one towards another, but is to
be extended to that sincerity which the faithful ought to possess as
to the pure and sincere worship of God. This is the sum of the
whole. It now follows -

Zechariah 8:4
Thus saith the LORD of hosts; There shall yet old men and old women
dwell in the streets of Jerusalem, and every man with his staff in
his hand for very age.
    
    He confirms what we have already stated, that the Jews would be
safe under the hand and protection of God, as he would dwell among
them. The cause of a safe and quiet state he made to be the presence
of God. For when we have peace with the whole world, we may yet
disturb one another, except the God of peace restrains us; inasmuch
as mutual and intestine discord may harass us, though we may be
spared by external enemies. It is then necessary in the first place,
that the God of peace and salvation should dwell in the midst of us.
But when we have the presence of God, then comes full security.
Suitably then does the Prophet now say, that yet dwell would old men
and old women the midst of Jerusalem: for since the time the Jews
had returned, they had been harassed, we know, by continual wars;
and it could hardly be expected that they could live long in a state
of incessant troubles, while new fears were daily disturbing them.
Since then they were thus in incessant and endless dangers, the
Prophet gives them relief, and promises that there would be to them
yet a quiet habitation, so that both men and women would live to
extreme old age. Hence he says, There shall yet dwell, &c.
    Then he adds, a staff shall be to man for his age, or on
account of multitude of days. This seems indeed to have been said
with no great propriety; for it would have been much better had
vigour been given them, so that men failed not through old age.
Hence the weakness mentioned here seems to have been a sign of God's
curse rather than of his favour; and on this account the Lord
promises by Isaiah, that old men would be vigorous and strong, (Is.
65: 20;) so that they felt not the disadvantage of age. But the
design of Zechariah, as we have already reminded you, was here
different; for many by their daily complaints depressed the minds of
the godly, declaring that they were deceived, and saying that
Jerusalem would not long stand, as they were surrounded by so many
enemies. Hence Zechariah shows, that the Jews would be in no danger
of falling by the hand of enemies, as they would live securely
without any external disturbances; for we know that many old men,
half alive through age and supporting themselves by a staff, cannot
be anywhere seen, except in a state of peace and quietness,
undisturbed by enemies.
    We now then perceive the design of the Prophet, which was to
show, that Jerusalem would be tranquil and in peace, and that this
would be the fruit of God's presence; for its citizens would die
through years, and not through the violence of eternal enemies. To
the same purpose is what follows -

Zechariah 8:5
And the streets of the city shall be full of boys and girls playing
in the streets thereof.

    He repeats and confirms the same thing by another
representation - that boys and girls would play in the streets and
on the public roads, which could not be during the troublous time of
war; for when arms clatter, the sound of trumpets is heard, and
assaults of enemies are dreaded, every one keeps his children at
home, and in public there is sad confusion, and few are found
abroad; in short there is no cheerfulness even in children when fear
is hanging over them. We hence see, that what is here promised is a
state of quietness to Jerusalem; for God would keep off the onsets
of enemies - not that Jerusalem was ever exempt from all evils, but
that God's defence was so effectual as to render them safe amidst
many and various dangers.
    It is not needful here anxiously to raise the questions -
Whether it is lawful to play during times of peace? for the Prophet
here took his language from the common habits of men, and even from
the very nature of things; for we know that men give way to
cheerfulness when no fear lays hold on their minds, and that play
and sport are allowed to children. The Prophet meant only this, that
though the Jews might then have something to do with various
enemies, they would yet be in a state of peace and safety. He
afterwards adds -

Zechariah 8:6
Thus saith the LORD of hosts; If it be marvellous in the eyes of the
remnant of this people in these days, should it also be marvellous
in mine eyes? saith the LORD of hosts.

    He sharply reproves here the lack of faith in the people; for
as men are wont to measure whatever is promised by their own
understanding, the door of entrance for these prophecies was nearly
closed up when they saw that the fury of their enemies could by no
means be pacified. They had indeed tried in various ways to check
them, or at least to conciliate them; and we know that many edicts
had been proclaimed in favour of the Jews by the kings of Persia;
but such was the common hatred to them, that new enemies arose
continually. On this account it is that the Prophet now blames their
want of faith; and he points out, as by the finger, the source of
their unbelief when he says, that they had no faith in God who spoke
to them, because he promised more then what they could conceive to
be possible. And this deserves notice, for if we wish to pull up
unbelief by the roots from our hearts, we must begin at this point -
to raise up our thoughts above the world; yea, to bid adieu to our
own judgement, and simply to embrace what God promises; for his
power ought to carry us up to such a height that we may entertain no
doubt but that what seems to us impossible will surely be
accomplished. What the Prophet calls "wonderful" is the same as
impossible; for men often wonder at God's worlds without believing
them, and even under the false pretence of wonder deny his power.
Hence when God promises anything, doubts immediately creep in - "Can
this be done?" If a reason does not appear, as the thing surpasses
our comprehension, we instantly conclude that it cannot be. We thus
see how men pretending to wonder at God's power entirely obliterate
it.
    When therefore the Prophet now says, If this be wonderful in
your eyes, shall it be so in mine? it is the same as though he had
said, "If you reject what I promise to you, because it is not in
accordance with your judgement, is it right that my power should be
confined to what you can comprehend?" We hence see that nothing is
more preposterous than to seek to measure God's power by our own
understanding. But he seems to say at the same time, that it is
useful for us to raise upwards our minds, and to be so filled with
wonder, while contemplating God's infinite power, that nothing
afterwards may appear wonderful to us. We now perceive how it
behaves us to wonder at God's works, and yet not to regard anything
wonderful in them. There is no work of God so minute, but that it
contains something wonderful, when it is considered as it ought to
be; but yet when raised up by faith we apprehend the infinite power
of God, which seems incredible to the understanding of the flesh, we
look down as it were on the things below; for our faith ascends far
above this world.
    We now see the true source of unbelief and also of faith. The
source of unbelief is this - when men confine God's power to their
own understanding; and the source of faith is - when they ascribe to
God the praise due to his infinite power, when they regard not what
is easy, but being satisfied with his word alone they are fully
persuaded that God is true, and that what he promises is certain,
because he is able to fulfil it. So Paul teaches us, who says, that
Abraham's faith was founded on this assurance - that he doubted not
but that he who had spoken was able really to accomplish his word.
(Rom. 4: 20.) Hence, that the promises of God may penetrate into our
hearts and there strike deep roots, we must bid adieu to our own
judgement; for while we are wise in ourselves and rely on earthly
means, the power of God vanishes as it were from our sight, and his
truth also at the same time disappears. In a word, we must regard,
not what is probable, not what nature brings, not what is usual, but
what God can do, what his infinite power can effect. We ought then
to emerge from the confined compass of our flesh, and by faith, as
we have said, ascend above the world.
    And he says, In the eyes of the remnant of this people, &c. By
this sentence he seems to touch the Jews to the quick, who had
already in a measure experienced the power of God in their
restoration; for thirty years before their freedom had been given
them by Cyrus and Darius, they regarded as a fable what God had
promised them; they said that they were in a grave from which no
exit could have been expected: they had experienced how great and
incredible was God's power; and yet as people astonished, they
despaired of their future safety. This ingratitude then is what
Zechariah now indirectly reproves by calling them the remnant of his
people. They were a small number, they had not raised their banner
to go forth against the will of their enemies; but a way had been
suddenly opened to them beyond all expectation. Since then they had
been taught by experience to know that God was able to do more than
they could have imagined, the Prophet here justly condemns them for
having formed so unworthy an idea of that power of God which had
been found by experience to have been more than sufficient. He
afterwards adds -

Zechariah 8:7,8
7 Thus saith the LORD of hosts; Behold, I will save my people from
the east country, and from the west country;
8 And I will bring them, and they shall dwell in the midst of
Jerusalem: and they shall be my people, and I will be their God, in
truth and in righteousness.

    He pursues the same subject, and introduces a preface, very
necessary in so confused a state of things; for it was very
difficult to raise up desponding minds and to inspire them with
confidence, when pressed down with fear and trembling. This is the
reason why Zechariah repeats so often, that he declared nothing but
God's commands only.
    Behold, he says, I will save, or deliver my people. As
dispersion took away hope, the Prophet restores it, and says, that
it would not be difficult to gather the people from all parts of the
world, when God stretched forth his hand; and emphatical is the
expression, I will deliver my people. God then does here exalt
himself, that we may learn to exalt his power, and not to judge of
it according to our own comprehension. I will deliver my people, he
says, from the rising as well as from the setting of the sun. This
sentence then is connected with the preceding, in which the Prophet
briefly shows that the Jews erred and acted perversely, when they
ascribed no more to God than what the judgement of their own flesh
dictated, or what seemed probable according to the course of nature.
As then he had taught them that great wrong is done to God except he
is separated from men, and shines eminent above the whole world, he
now adds, that God, with whom nothing is wonderful or difficult, had
resolved to gather his people, and from their dispersion to restore
them again to Jerusalem. The Prophet then says here nothing new, but
rightly applies what he had just said of God's infinite and
incomprehensible power, which men absurdly attempt to inclose in
their own brains, and to attach to earthly instrumentalities.
    He then adds, I will restore them, and they shall dwell, he
says, in the midst of Jerusalem. He again confirms what I have
already stated, - that their return would not be in vain, though
many said, that the Jews had done foolishly in having returned so
quickly into their own country; and they condemned their
determination, as though they had been suddenly carried away by
extreme ardour. Hence the Prophet, in order to show that God had
dealt faithfully with his people, promises them here a safe and a
perpetual habitation at Jerusalem. They shall dwell, he says; that
is, "As you now see that you have been gathered, so expect that God
will be your protector, so as to render you safe, and to make
Jerusalem to be again inhabited, as it had been formerly."
    He afterwards adds, They shall be to me for a people, and I
shall be to them for a God. By these words the Prophet confirms what
he has hitherto taught, when he now speaks of the renewal of the
covenant; for the whole hope of the people depended on this one
thing, - that God remembered the covenant which he had made with
them. This covenant had indeed been broken, according to the usual
language of Scripture; for the people, when removed into exile,
thought that they were cast away and forsaken by God. As then the
memory of this covenant had been buried as to the effect, or as they
say, apparently, the Prophet, in order to confirm what he has
already said, expressly declares, that they would be God's people,
and that he would be their God. We now then understand why he adds,
"I will be to them a God, and they shall be to me a people".
    In the last place he says, in truths and righteousness; that
is, "settled and permanent shall be this felicity": for when God
shows that he cares for his people, then follow outward blessings,
which are evidences of his favour. The Prophet adds, that this shall
be in truth and righteousness; for God will not be propitious and
kind to his people only for a short time, but will continue his
favour to them to the end. As then God intended to establish the
safety of the city, he testifies that he would be its God in
righteousness, even in sincerity, in good faith, and without
dissimulation, and also without any danger of changing. And how this
was to be fulfilled we shall hereafter see.
    
Prayer.
    
    Grant, Almighty God, that though we daily depart from thee by
our sins, we may not yet be wholly removed from the foundation on
which our salvation depends; but do thou so sustain us, or even
raise us up when fallen, that we may ever continue in our degree,
and also return to thee in true repentance, and whatever may happen
to us, may we learn ever to look to thee, that we may never despair
of thy goodness, which thou hast promised to be firm and perpetual,
and that especially while relying on thy only-begotten Son our
Mediator, we may be able to call on thee as our Father, until we
shall at length come to that eternal inheritance, which has been
obtained for us by the blood of thine only Son. - Amen.
    

Lecture One Hundred and Forty-ninth.

Zechariah 8:9-11
9 Thus saith the LORD of hosts; Let your hands be strong, ye that
hear in these days these words by the mouth of the prophets, which
were in the day that the foundation of the house of the LORD of
hosts was laid, that the temple might be built.
10 For before these days there was no hire for man, nor any hire for
beast; neither was there any peace to him that went out or came in
because of the affliction: for I set all men every one against his
neighbour.
11 But now I will not be unto the residue of this people as in the
former days, saith the LORD of hosts.
    
    The Prophet having taught us that God was reconciled to his
people, does now seasonably exhort the Jews to prepare themselves
for work and strenuously to exert themselves in erecting the temple,
and also in building the city: for as we have stated, many were then
become slothful, as they thought that they were soon to be destroyed
by their enemies, and that what they built with great labour, toil,
and expense, would be presently demolished. Hence it was that sloth
had crept in, so that many had left off the building both of the
temple and of the city: and we have also seen elsewhere, that they
were too intent on building their own houses, and at the same time
neglected the temple; for each looked to his own private advantage,
and also to his own pleasures. The Prophet Haggai sharply reproved
this indifference, (Hag. 1: 4;) and the Lord clearly showed that he
had punished this their sloth; for they preferred their own houses
to the temple, and through want of faith trembled, as though their
restoration was a mockery. As then the people by their ingratitude
had almost wiped away the recollection of their deliverance, the
Prophet Haggai severely reproved them; and Zechariah now touches on
the same subject.
    Hence he says, that before they had begun the work of building
the temple, the land was sterile, as though it was cursed by God,
and that they were deprived of their hope, and that whatever they
attempted proved useless; but that after they had begun, through the
encouragement given them by the Prophets, to take courage to build
the temple, things changed for the better, and that openly, so that
it was easy to conclude, that God had been previously displeased
with them, but that now he was favourable, as all things went on
prosperously. This change then was a clear token both of God's
displeasure and of God's favour; for he had justly chastised his
people as long as they were under the influence of unbelief, so as
not to proceed with the work of building the temple; and afterwards
the favour of God had begun to shine on them, as God gave them
abundance of provisions, and proved in various ways that he was now
favourable to them. Zechariah therefore mentions these things, that
they might proceed more cheerfully with their work, and not provoke
God's wrath, which they had previously found to have been so much to
their loss, and that they might seek to enjoy his blessing, which
was now so manifest before their eyes. This is the import of the
whole.
    He says, Thus saith Jehovah of hosts, Strengthened let be your
hands. He exhorts them to perseverance: but as men become weak, and
many things occur which enfeeble or break down their courage, he
uses the word, strengthen; for it is often necessary to gather new
strength, and to confirm a pious resolution. Let us now then learn
to apply this doctrine to our own benefit, and let us understand
what experience sufficiently teaches us, even this--that our hands,
though at first well prepared, are yet soon relaxed, and as it were
loosed, and even entirely fail, unless new strength be now and then
attained; and that this is effected when we are animated by God's
word, and rise superior to the trials which enfeeble us. And
Zechariah will presently inform us whence this strength was to be
sought, even from the promises which they had already heard from the
Prophets; for he would have in vain exhorted them to persevere, had
not the ground of confidence been mentioned. For when God is silent,
our minds, though before abundantly ready and willing, must
languish, and at length wholly fail.
    We then see that there can be no courage in men, unless God
supports them by his word, so that they may recover their lost
strength and regain their alacrity. Had the Prophet only bidden them
to take courage, they might have replied, that there was nothing in
their circumstances to encourage them; but when the word of God was
set before them, every excuse was taken away; and they were now to
gird up the loins, and boldly to fight, inasmuch as God supplied
them with weapons.
    Be strong, he says, ye who hear in these days these words from
the mouth of the Prophets. Though Zechariah is not often concise in
his words, but in many parts diffuse, yet he is so here, and the
whole verse is very emphatical; for after having said that they were
not destitute of God's promises, he adds, "in these days," and also
"these words." He intimates that they were not only taught a general
truth, that they were to render obedience, but that God himself
would be their leader to direct their steps and to show them the
way: in a word, he omits nothing to enable them to proceed without
difficulty with the work which they had begun. There is then an
emphasis intended by the demonstrative, "these," "these;" for the
Prophet intimates that God was continually speaking to them, and
that he announced not only a general truth, but specific words, by
which they might guide their feet and their hands in every action.
And he says, that those words were heard from the mouth of the
Prophets, for God intended honour to be done to his servants; and it
is, as it has been often stated, a true test of faith, when God
descends not himself from heaven, or does not appear to us in a
visible form, but makes use of men as his ministers. Yet Zechariah
briefly intimates, that the Prophets are not the authors of the
promises, which are necessary to raise up, support, and stimulate
our minds; for the Lord only employs their service; and this is what
he means by the word mouth.
    He now adds, Who were in that day in which was founded the
house of Jehovah, in order to build the temple. Not much time had
elapsed since they had begun again to build the temple, and the
foundations had been laid; but the work had been discontinued
through the unbelief of them all, and also through the private
regard of each to his own interest. For as they were in suspense and
doubtful, there arose sloth and indifference, and avarice possessed
them, so that they despised the temple of God. But he says now that
during that short time God often spoke to them by his Prophets with
the view of correcting their delay and tardiness, for the Prophet
mentions here as it were but one day, for the purpose of expressing
how short the time had been. Less excusable then was their sloth,
since God daily spoke to them and confirmed by new Prophets what the
former ones had said.
    It follows, For before these days there was no hire for man,
and no hire for beast, no peace to passengers, because I had sent
forth all men, each one against his friend. The Prophet mentions
here, as I have already said, evidences of God's curse, by which the
Jews might have learnt that he was displeased with their neglect in
disregarding the building of the temple, for while omitting that
they paid attention to their domestic affairs. He therefore reminds
them of what might have made them to fear, lest they should go on
still to provoke God; for they had been taught, to their great loss,
not to excite in this manner his displeasure: and Zechariah, no
doubt, as well as Haggai and Malachi, had often addressed the people
on this subject; for we see how prone is the disposition of us all
to relapse into forgetfulness when God in any measure relaxes in his
discipline. We presently shake off every fear when exempt from
evils. This is the reason why it is needful for us to be often
reminded of those judgements of God which we have experienced,
according to what is done here by Zechariah.
    Before these days, he says, there was no hire for man, and no
hire for beast; that is, there was no profit from the labour of men
or of beasts. He takes it as granted, that men were not tardy in
their work, and that beasts performed their labours, but that no
fruit appeared. And whence was it the labour of men and of beasts
was unprofitable, except from God's curse, as the law testifies?
(Deut. 28: 8.) For when the Prophets speak of God's curse they refer
to the law, and only apply to their present purpose what is stated
generally in the law. As then God declares in the law that he will
bless the work of the hands, Zechariah draws this inference that God
was displeased when men and beasts toiled laboriously without any
advantage.
    He then adds, There was no peace. When men labour in vain,
thirst and want of all things must follow; for though the labour of
man, we know, is of itself of no value, yet when blessed by God it
is the means of promoting fertility, so that the earth may supply us
with food. On the other hand, when the labour of man is barren, even
the earth itself refuses to bring forth fruit. It was then no light
calamity when God visited the people with poverty and famine. But
another evil is added, no less dreadful and even more grievous that
the land was so harassed by enemies that no travelling was safe.
Hence he says, that there was no peace to him who went out or to him
who came in; that is, there was no free or peaceable travelling, but
they were exposed to pillage and plunder. In a word, Zechariah
teaches us here, that the Jews were under a curse both within and
without, for the land disappointed those who cultivated it, as it
yielded no fruit, and then they were exposed to hostile assaults.
    With regard to the words, "min hatsar", some render them, on
account of distress, "there was no peace on account of distress."
But we may retain the proper meaning of the preposition "min",
"there was no peace from distress;" that is, there were none safe
from inconvenience and molestation.
    The reason is added, Because God had sent forth all men, each
one against his neighbour. The Prophet designedly subjoined this,
that the Jews might know that these evils could not be ascribed to
fortune, as though men did rise up thoughtlessly one against
another. Hence he reminds them that their quietness was disturbed by
the just and hidden judgement of God, for he can turn as he pleases
the hearts of men; he now inclines them to humanity or to mercy, and
then he turns them to madness and ferocity. That the Jews might know
that they had to do with God, the Prophet declares here that men had
been sent forth, that they might mutually rage and assault one
another.
    Hence they who use the word permit, not only take away from
what the Prophet means, but wholly pervert his doctrine and
extinguish its light altogether: for God does not say here that he
was still when the Jews ill-treated one another; but he meant to
have this attributed to his judgement. For when almost the whole
world was hostile to a few men, and those related to one another,
they ought surely to have been united among themselves; for
necessity conciliates even the most alienated, and even pacifies
those who have been previously the most violent enemies. Since,
then, the Jews were assailed by foreign enemies, they ought to have
been friends among themselves, or at least to have been so softened
as not to be so hostile towards one another. As then they raged
against their own bowels, so that no one spared his own friends, God
more fully shows by this circumstance that he was the author of
these confusions. And how God kindles the hearts of men to ferocity,
and is yet free from all blame, has been explained elsewhere. God
indeed executes his righteous judgements, when he sets men one
against the other; and if we inquire into the cause and the end, we
shall find that men are in this way justly punished. As then in
God's judgements there ever shines forth the highest equity, there
is no reason for men to try to implicate him in their own perdition,
or to devolve on him a part of the blame. God then justly excites
the hearts of men into madness, and yet men themselves bear the
whole blame, though God draws them here and there against their
will, and makes use of them as his instruments; for the hidden
purpose of God does not excuse them, while nothing is less their
object than to obey his word, though they are guided by his hidden
operation. We know that no work pleases God, but when there is a
willing obedience, which none of the reprobate ever render; and we
also know that all works are to be judged according to the end
designed. We must therefore consider what was the reason that God
thus set men against one another, and what end he had in view. But
we have elsewhere discussed this subject at large.
    Let us then now, in short, bear this in mind, that the Jews
mutually harassed and distressed one another, not by chance, but
because the Lord, who was their enemy and whose wrath they had
provoked, had sent them forth as enemies among themselves.
    He afterwards adds, But now, not according to former days,
shall I be to the remnant of this people, saith Jehovah of hosts.
Zechariah now reminds them that things had changed for the better,
as it was evident that God was propitious to them. And if the cause
of this change be asked, the answer is, the building of the temple.
If nothing had been said by the Prophets, the Jews might have only
conjectured, but every doubt had been removed; for God had
threatened then with punishment which he afterwards inflicted, and
then he exhorted them to repentance, and said that he would be
reconciled to them: when the Jews rightly considered these things,
they had no need of having recourse to conjectures. It was indeed
fully evident that God regarded them with favour, and that the
fruits of his favour were before their eyes; and they were thus
encouraged to proceed with the work of building the temple. It now
follows -

Zechariah 8:12
For the seed shall be prosperous; the vine shall give her fruit, and
the ground shall give her increase, and the heavens shall give their
dew; and I will cause the remnant of this people to possess all
these things.

    Here Zechariah promises the continuance of God's favour, which
the Jews had now begun to taste. God then had in part openly showed
that he was a Father to the Jews, by dealing liberally with them:
but in order more fully to strengthen them in their perseverance,
Zechariah says that this favour would be continued.
    And he says first, that there would be the seed of peace. Some
think that it is called the seed of peace because the cultivation of
the fields, while the assaults of enemies were dreaded, was
deserted; no one dared to bring out his oxen or his horses, and then
even when the husbandmen sowed their fields, it was not done as in
seasons of quietness and security. As then the fields, when badly
cultivated in times of war, do not produce a full crop, so they
think that it is called the seed of peace, when husbandmen are
permitted to employ necessary labour, when they are free from every
fear, and devote securely their toils on the cultivation and the
sowing of their fields. Others explain the seed of peace to be this
- that it is so when neither storms, nor tempests, nor mildew, nor
any other evils do any harm to the corn and fruit. But as "shalom"
means often in Hebrew prosperity, we may so take it here, that it
would be the seed of peace, that is, that the seed would be
prosperous; and this interpretation seems to me less strained. It
shall then be the seed of peace, that is, it shall prosper according
to your labour; what is sown shall produce its proper fruit.
    There is added an explanation - The vine shall yield its fruit,
and the earth shall yield its increase, and the heaven shall yield
its dew. We hence conclude that it was called the seed of peace,
because the husbandmen gained their object when the earth, irrigated
by the dew of heaven, was not sterile, and when the produce was
abundant, when there was plenty of corn and wine, and of other
things. There is then peace or prosperity as to the seed, when the
corn grows according to our wishes, and comes to maturity, and when
heaven responds to the earth, and withholds not its dew, as we have
seen in another place. In short, God testifies that the remnant of
his people should abound in all good things, for the heaven would
not withhold from them its rain, nor the earth shut up its bowels.
    But God ever recalls his people to himself, that they may
depend on his blessing; for it would be a cold doctrine were we not
persuaded of this - that the earth is not otherwise fruitful than as
God gives it the power of generating and of bringing forth. We ought
therefore ever to regard the blessing of God, and to ask of him to
supply us with food, and to pray him every day, as we are taught, to
give us our daily bread. But few do this from the heart, and hardly
one in a hundred so turns his thoughts to God's hand as firmly to
believe that he daily receives from him his daily food. We now
understand what the Prophet means in these words. It now follows -

Zechariah 8:13
And it shall come to pass, that as ye were a curse among the
heathen, O house of Judah, and house of Israel; so will I save you,
and ye shall be a blessing: fear not, but let your hands be strong.

    He goes on with the same subject, and in this verse he states
two contrary things, in order to render more clear what he teaches
here - that while God was angry the earth was barren, and all things
went on unhappily with the Jews; but that when God had begun to be
reconciled, the earth had as it were changed its nature, and brought
forth plentifully, and that they were in every way made blessed.
    Hence he says, As ye have been a curse, &c. Here again he
mentions and reminds them how miserable they were while they minded
only their private interest, and by neglecting the temple manifested
their impiety and ingratitude; for what ought they to have been more
ready to do when they returned to their country than to build the
temple, and to offer there sacrifices to God, in order to avow him
as the author of their deliverance? But the temple was neglected;
and the Prophet concludes that they must have been extremely
forgetful, if they did not consider what their condition was as long
as they had no care for the temple; and he says that they had been a
curse among the nations; that is, that they were an example of a
curse, according to the threatening of the law. For it is a mode of
speaking frequent in Scripture, that the people were a curse; and
the common formula of cursing was - "Let the Lord curse thee as he
does the Jews." Zechariah then says that the Jews had been a curse,
that they had not only been smitten by God's hand, but that they had
been given up to calamities, in order that they might become to all
detestable, and bear in a manner signs of God's wrath imprinted on
them. Whoever then at that time looked on a Jew, he might see that
he had the appearance of bearing a curse. In short, Zechariah means
that the Jews had been punished in a manner not common or usual, but
that God had executed on them dreadful judgements, which made it
evident to all that he was grievously offended with them. Ye have
been then a curse among all nations.
    He then adds, So I will save you, as ye shall be a blessing.
The word save is introduced that God might more clearly set forth
his favour, lest the Jews should think that the change had been
effected by fortuitous change; for we know that men's thoughts soon
change, and they feign this or that cause that they may obscure
God's providence. God then, before he promises that they should be a
blessing, says that he would save them. What it is to be a blessing
may be easily learnt from the opposite clause. They are then said to
be a blessing who bear evident tokens of God's favour and kindness.
So the Prophet means, that when people wished to be prayed for, or
when they wished well to one another, this would be the common form
of their requests - "May God bless us as he blesses his chosen
people: as the Jews are dear to God, so may he favour us with the
same or similar kindness." Thus then we see that the Jews were a
curse, when exposed to extreme reproaches; and that they became a
blessing when God manifested towards them tokens of favour, and
showed in reality, or by the effect, that he was pacified towards
them.
    He says, in the last place, Fear ye not; strengthened be your
hands. He exhorts them to entertain hope, for fear stands opposed to
confidence; and fear, proceeding from unbelief, cannot be otherwise
dissipated but by God's promises made to us, which chase away all
doubts. Rightly then does the Prophet teach us that the Jews had no
reason to fear, for he declares that God was propitious to them. We
indeed know that all fear cannot be wholly driven away from the
hearts of men; for it would be necessary to deprive us of every
feeling before we could regard dangers without fears. But though
fear is natural to us, and occasions of fear ever occur to us, yet
the fear of unbelief may be dispelled by faith; and hence it is no
wonder that God condemns fear, when he promises salvation to his
elect. But as I have said, we ought to observe that there is here a
contrast between condemnable fear and that confidence which relies
on God's word. We must also add, that the confidence of God's
children is never so complete that they are free from all fear, even
the fear of unbelief; but still we ought to struggle against it, so
as not to be hindered in the course of our calling. And this we
learn more fully from the end of the verse.
    Strengthened be your hands. But why does the Prophet forbid the
Jews to fear? even for this purpose, - that they might arouse
themselves for the work which the Lord had allotted to them, and not
allow fear to retard them or to prevent them to persevere.
    We now then perceive how the faithful become prepared and ready
to render service to God: sloth must first be shaken off - but how?
even by having fear removed. What is the remedy for healing fear?
even to recomb on the promises of God; for when our minds are
composed, the hands and the feet and all the members will be ready
to do their office. Alacrity both of mind and heart and of all the
members follows, when fear is shaken off, and when men begin so to
rely on God's word, as to know that his help is enough for them
against all dangers, and to dread nothing, being convinced that the
Lord will by his power remove all hindrances.
    
Prayer.
    
    Grant, Almighty God, that as thou sees us to be cold and
frigid, when all our actions ought to be consecrated to thee, and
all our members to be devoted to thy service in obedience to thy
word, - O grant, that we may every day courageously strive against
our natural indifference, and contend with all hindrances, and
boldly repel all assaults which Satan may make, so that though our
fervour may not be such as it ought to be, we may yet with sincere
desire and genuine affection of heart ever advance in the course of
our calling, until we reach the goal and be gathered into thy
kingdom to enjoy the victory which thou hast promised to us, and
with which thou also daily favourest us, until at length it be fully
enjoyed, when we shall be gathered into thy celestial kingdom,
through Christ our Lord. - Amen.
    

Lecture One Hundred and Fiftieth.

Zechariah 8:14,15
14 For thus saith the LORD of hosts; As I thought to punish you,
when your fathers provoked me to wrath, saith the LORD of hosts, and
I repented not:
15 So again have I thought in these days to do well unto Jerusalem
and to the house of Judah: fear ye not.
    
    The Prophet confirms the truth in the preceding verse, when he
said that there would be a wholly different lot to the Jews, as they
would in every way be blessed. He shows the cause of the change; for
God would begin to favour them, who had been before displeased with
them. We indeed know that the Holy Spirit everywhere calls men
before God's tribunal, that they may know that no adversity happens
to them, except through their sins. So also in this place Zechariah
reminds us, that God had been angry with the Jews, because they had
provoked his wrath. But now a promise is added, that God had turned;
not that he had changed his mind, but he meant to show that he was
pacified. We indeed know that we are to judge of God's love or
hatred to us by outward things; for when God treats us severely,
manifest tokens of his wrath appear; but when he deals kindly with
us, then the fruit of reconciliation seems evident. According to
this view does he now say, that God was of another mind than
formerly towards the Jews; for he designed to show them kindness,
having before sharply and severely chastised them. But we must more
particularly consider each part.
    He says, that as God had previously resolved to punish the
Jews, he was now inclined to show mercy, and that they would find
him as it were changed and different from what he had been. These
verses, as I have said, are explanatory; for the Prophet had briefly
promised that the Jews would be a remarkable example of being a
blessed people, but he now shows why God had previously inflicted on
them so many evils and calamities, even because their fathers had
provoked his wrath. And when he says that he had visited them on
account of the crimes or sins of their fathers, we must understand
this of the body of the people. Superfluous then is the question
which some interpreters moot, Whether God punished the children for
the sins of their fathers, when yet he declares in another place,
that the soul that sins shall die: for in this place the Prophet
does not distinguish the fathers from the children, but intimates
that God had not been propitious to the Jews, because they had
before greatly provoked his wrath. There is yet no doubt, but that
every one justly suffered the punishment of his iniquity. The import
of the whole is, that the Jews gained nothing by evasion, for God
had not without reason visited them, but had rendered a just reward
for their sins. This is one thing.
    What he adds, that God repented not for being thus angry, means
the same as though he had said, that the Jews through their
perverseness had only rendered God's rigour inflexible. Zechariah
then reminds us, that when men cease not to add evils to evils, and
obstinately rush on as though they would make war with God, he then
becomes as it were obstinate too, and according to what is said in
the eighteenth Psalm, "deals perversely with the perverse." The
reason then why God declares that he had been implacable to his
people, is, because the wickedness of those whom he had spared and
long tolerated was become unhealable; for when he saw that they were
wholly perverse, he armed himself for vengeance.
    And hence we may gather a general truth,--that God cannot be
intreated by us, except when we begin to repent; not that our
repentance anticipates God's mercy, for the question here is not,
what man of himself and of his own inclination can do; as the object
of Zechariah is only to teach us, that when God designs to forgive
us, he changes our hearts and turns us to obedience by his Spirit;
for when he leaves us in our hardness, we must necessarily be ever
afflicted by his hand until we at last perish.
    We must at the same time notice what I have also referred to,--
that God here closes the mouths of the Jews, that they might not
murmur against his severity, as though he had dealt cruelly with
them. He then shows that these punishments were just which the Jews
had endured; for it had not been for one day only, but for a
continued succession of time, that the fathers had excited his
wrath. The reason why he speaks of the fathers rather than of
themselves is, because they had for a long series of years hardened
themselves in their wickedness, and corruption had become in them as
it were hereditary. He now says that he had turned; not that he was
of another mind, as we have already said, but this is to be
understood of what the people experienced; for God seemed to be in a
manner different, when he became kind to them and showed them
favour, having before manifested many tokens of vengeance.
    Now at the end of the verse the Prophet reminds us of the
application of his doctrine, even to encourage the Jews, that they
might go on with alacrity in the work of building the temple. But we
have said that we ought to be armed with God's promises, so that we
may with courageous hearts follow wherever he may call us; for we
shall all presently faint except we find that the hand of God is
present with us. Since then we are by nature slothful and tender,
and since inconstancy often creeps in, this is our only remedy, -
that when we seek to go on in the course of our calling to the end,
we know that God will be ever a help to us; and this is what the
Prophet now teaches us. He then applies what he had before promised
to its legitimate purpose, - to encourage the Jews to lay aside
their fear, courageously to undertake their work, and to expect what
was not yet evident, even a complete restoration. It follows -

Zechariah 8:16,17
16 These are the things that ye shall do; Speak ye every man the
truth to his neighbour; execute the judgement of truth and peace in
your gates:
17 And let none of you imagine evil in your hearts against his
neighbour; and love no false oath: for all these are things that I
hate, saith the LORD.

    Zechariah exhorts them here to true repentance, by showing that
more things were to be hoped for than what they saw with their eyes;
and at the same time he shows that it was not enough for them
assiduously to build the city and the temple; but he requires other
things, even that they should observe integrity and justice towards
one another. We indeed know that the Jews were so given to their own
ceremonies, that they thought that holiness existed in them: and
this error Zechariah had before condemned, and now he inculcates the
same truth, - that if they wished to have God propitious to them,
and also wished to enjoy continually that goodness which they had
already tasted, they were to strive to secure it not only by
sacrifices and other ceremonies, but especially by attention to
justice and equity.
    But the Prophet does not here mention every part of an upright
life, but only refers to some things. This mode of speaking is quite
common, as we have already often noticed. The Prophet then states a
part for the whole; but still he includes generally the whole of the
second table, when he says that these things were to be observed;
even that they should speak the truth; that is, deal faithfully with
one another, abstain from every falsehood and deceit, and from every
kind of craftiness, - and also that they should execute justice in
their gates. And because he names neighbours here, it would be very
absurd for anyone hence to conclude, that it is lawful to defraud
strangers, or those with whom we have no near connection: but the
Prophet by this term meant only to set forth the atrocious conduct
of the Jews, who spared not even their friends and their brethren.
Though then it is a wicked thing to deceive any one, even the
farthest from us, it is yet a greater crime when one lies in wait
for his near neighbour and brother: and we know that this mode of
speaking occurs everywhere in the law; for God, in order to restrain
us from evil deeds, has set before us that kind of sin which we are
constrained by the impulse of nature to detest. Thus he speaks of
secret hatred as being murder. Then the Prophet in this place meant
more sharply to reprove the Jews, because such barbarity had
prevailed among them, that no one regarded his neighbour, but raged
as it were against his own bowels.
    As to the words, truth and the judgement of peace, he intimates
by them, that not only individuals were privately given to evil
deeds, but that also the court of justice was full of frauds and
wrong acts, while it ought to have been the sanctuary of justice.
Though many may be perversely wicked among the people, yet their
audacity and wickedness are always restrained, when the laws are put
in force, and incorrupt judges rule. But the Prophet shows that the
judges had become like robbers, for there was no integrity in the
gates. He mentions truth first, for the judges craftily perverted
all truth by misrepresentations, as it is commonly the case. For
even the worst of men do not openly say that they approve of a
wicked deed; but they find out disguises by which they cover their
own baseness, and that of those who do wrong, whom they favour, when
bribed with money. It is then necessary that truth should have the
first place in courts of justice. By the judgement of peace he
understands, when his own is given to every one. Some think that
what is right is called the judgement of peace, because when
mercenary judges condemn and oppress the innocent, and for gain's
sake patronise what is wrong, many tumults often arise, and then
open war ensues: but as the word peace has a wide meaning in Hebrew,
we may take the judgement of peace as meaning only a calm and a
rightly formed judgement. The Jews, we know, administered justice in
the gates.
    He afterwards adds, And think not evil every one against his
friend. Here the Prophet not only condemns open wrongs, but also the
hidden purposes of evil. We hence learn, that the law was not only
given to restrain men as it were by a bridle, and that it not only
contains a rule of life as to outward duties, but that it also rules
their hearts before God and angels. The law is indeed really
spiritual; and extremely gross and foolish are they who think that
they satisfy the law of Moses, when they abstain from murder and
theft and other evil deeds; for we see that the Prophets everywhere
required a right feeling in the hearts as Zechariah does in this
place, who reminds the Jews, that they were not to devise evil
against their friends, no, not in their hearts. He might have
omitted the last words; but he meant to condemn those frauds which
were wont to be covered by many and various disguises. Though then
men may not bring forth their wickedness, yet Zechariah shows that
God will punish it; for whatever dwells within, however concealed it
may be from the eyes of men, however hidden it may be in the depth
of the heart, it must yet come to an account before God.
    He adds another kind of evil, even perjury, And love not the
oath of falsehood. He might have said, swear not to the injury of
thy neighbour; but there is to be observed here a contrast between
the perverted love of men and the hatred of God. As then God hates a
false oath as all other frauds and falsehoods, so he forbids us to
desire it: for if we wish to please God, we must see what he
requires from us, inasmuch as we designedly provoke his wrath when
we desire or covet what he declares that he hates. In a word,
Zechariah shows that God would be propitious and kind to the Jews,
provided they truly and from the heart repented, and attended to
what was right and just - not only to build the temple, to offer
sacrifices, and to observe other rites, but also to form their life
according to what integrity required; to labour not only by external
acts to discharge their duties towards their neighbours; but also to
cleanse their hearts from all hatred, all cruelty, and all depraved
affections. It now follows -

Zechariah 8:18,19
18 And the word of the LORD of hosts came unto me, saying,
19 Thus saith the LORD of hosts; The fast of the fourth month, and
the fast of the fifth, and the fast of the seventh, and the fast of
the tenth, shall be to the house of Judah joy and gladness, and
cheerful feasts; therefore love the truth and peace.
    He confirms the same truth, that such would be the restoration
of the Church that all the memory of their sorrows would be
obliterated. We have already said, that some fasts were observed by
the Jews after the destruction of their city. Before two only were
mentioned, but now the Prophet names four. In the fourth month the
city was taken, and in the fifth the temple was destroyed and burnt
down; in the seventh was Gedaliah slain, who had remained with the
residue of the people who had been gathered by him; and the fast of
the tenth month, as some think, was appointed when the city was
besieged. If so, the fast of the tenth month preceded the rest, then
followed the fast of the fourth month, in the third place the fast
of the fifth month, and, lastly, the fast of the seventh month, on
account of the death of Gedaliah.
    These then were tokens of mourning to the time of the
restoration; for when the city was besieged, God raised up, as it
were, a sign of dreadful vengeance; and when Nebuchadnezzar broke
through the wall of the city, it was then openly forsaken by God;
after the burning of the temple there remained no hope, except that
some of the common people continued in the land under the protection
of Gedaliah. The root, as it were, of the people was cut off, but
some thin fibres were remaining; and when even these were torn
asunder, when all who could be found were led into exile, the favour
of God had wholly disappeared as to the outward appearance. It
behaved then the Jews to be in mourning and humiliation, that they
might seek pardon from God. We shall not then say, that these fasts
were without reason, and foolishly appointed by them, for they were
at liberty to testify their sorrow; nay, it was an act of piety
humbly in their guilt to deprecate the wrath of the celestial Judge,
when they perceived that he was displeased with them. But God now
promises joy, which was to extinguish all sorrow, as the rising of
the sun drives away all the darkness of the night.
    But the Prophet seems to allude to what he had before taught
when he indirectly taunted the Jews, because they were too anxious
about keeping fasts, while they neglected the main things. But the
simple meaning is, that if the Jews really repented and sincerely
sought to return to God's favour, there would be an end to all their
miseries, so that there would be no need of fasting.
    We must also remember that the design of fasting is this, that
those who have sinned may humble themselves before God, and go as
suppliants before his throne, that they may confess their sins and
condemn themselves. Fasting then is, as it were, the habit of
criminals when they desire to obtain pardon from God; for Christ
says, that there is no fasting at marriages and during festal days.
(Matt. 9: 15.) We then see that there is here promised a restoration
which was to put an end to every former cause of sorrow among the
people; not that these fasts of themselves displeased God, for they
were appointed, as we have said, for a good purpose - that the
people might thus exercise themselves in acts of piety, and also
stimulate and support their hope till the time of their deliverance;
but Zechariah pursues what he had begun - that God was now plainly
reconciled, for he favoured his people, and proved this by the
blessings he bestowed.
    With regard to festal days, we know that among other things
they are expressly mentioned by Moses, "Thou shalt rejoice before
thy God." (Deut. 12: 18.) When therefore the Jews celebrated their
festal meetings, it was the same as though they stood before God,
and were thus fully persuaded that they were in his presence.
Forasmuch then as God thus designed to exhilarate his people by
festivals, the Prophet does not without reason say, that the fasts,
which had been signs of mourning, would be turned into joy and into
festal days. Moreover, the Prophet thus speaks, because the
observance of the law, which prevailed while the people were in a
state of security, had been interrupted in their exile - as though
he had said, "As food expelled you to a foreign land, and made you
while exiles from your country to grieve and mourn, so now being
restored you shall have joy, and religiously keep your festal days."
And thus he indirectly reproves the Jews for having deprived
themselves of their festal days, in which the law invited them to
rejoice, for they had profaned them. God would not have suffered to
be discontinued what he had commanded, had not religion been
corrupted; for on this account it was that things changed for the
worse, and that sorrow succeeded, which is here designated by
fastings.
    At length he concludes by saying, Love ye then truth and peace.
By truth he means integrity, as we have said before; and Zechariah
includes in this word the whole of what is just and right: for when
our hearts are cleansed, then the rule of justice and equity is
observed. When then we deal sincerely with our neighbours, all the
duties of love freely flow from within as from a fountain. As to the
word peace, it may be explained in two ways: either as in the former
instance when he mentioned the judgement of peace in the sense of
judgement rightly formed, and thus to love peace is to love good
order; or it may be taken for God's blessing, as though the Prophet
said, "If ye wish to be in a good and prosperous state, observe
integrity towards one another; for God will ever be present by his
blessing, provided ye be sincere and faithful. Ye have in a manner
sought a curse for yourselves, and dried up as it were the fountain
of God's blessings by your wickedness and your frauds. If then truth
reign among you, all felicity shall accompany it; for the Lord will
bless you." I shall not proceed farther now.
    
Prayer.
    
    Grant, Almighty God, that as thou invites us so kindly and
graciously to thyself, we may not be refractory, but with every evil
affection subdued, offer ourselves to thy service; and since thou
requires nothing else from us but to observe what is right towards
one another, - O grant that we may be mindful of that brotherhood
which thine only-begotten Son has consecrated by his own blood, and
call on thee as our Father, and prove by the whole of our conduct
that we are thy children; and may every one of us so labour for one
another, that being united in heart and affection, we may with one
consent aspire after that blessed life, where we shall enjoy that
inheritance which has been prepared and obtained by the blood of thy
Son, and through him laid up for us in heaven. - Amen.


Lecture One Hundred and Fifty-first.

Zechariah 8:20-22
20 Thus saith the LORD of hosts; It shall yet come to pass, that
there shall come people, and the inhabitants of many cities:
21 And the inhabitants of one city shall go to another, saying, Let
us go speedily to pray before the LORD, and to seek the LORD of
hosts: I will go also.
22 Yea, many people and strong nations shall come to seek the LORD
of hosts in Jerusalem, and to pray before the LORD.

    The Prophet here extends his discourse still farther; for he
promises not only the complete restoration of his chosen people, but
also the propagation of the Church; for God, he says, will gather a
Church for himself from many and remote nations, and unite many
nations in one body. And this ought to have availed especially to
animate the Jews, as they were thus taught that the temple was
built, not only that God might be worshipped by one nation, but by
all nations. Moreover, as before this time some had come from
distant lands to worship God, the Prophet may seem here to have this
in view by using "'od", the adverb of time. But he not only declares
that some would come, as in the time of Solomon, but as I have
already said, he promises here something more remarkable - that the
temple would not belong peculiarly to the Jews, but would be common
to all nations; for there is to be no language and no nation which
is not to unite in the true worship of God. But let us consider the
words of the Prophet.
    He begins by saying, that God was the author of this prophecy;
and this was said to secure credit. There was need, as we have said,
of no common authority, since he was here speaking of what was
incredible. There was only a handful of people returned to their
country, and many dangers surrounded them almost every day; so that
many, wearied with their present condition, preferred exile, and
regret for their return had now crept into the minds of many, for
they thought that they had been deceived. Since then the state of
the people was such, there was need of something more than ordinary
to confirm what is here said - that the glory of the second temple
would be greater and more eminent than that of the first: It shall
yet be, he says. Though a comparison is implied, there is yet no
equality expressed, as though some few only would come. But as there
had been no temple for seventy years, and as the temple, now begun
to be built, was in no high esteem, but mean and insignificant, the
Prophet says, that the time would yet come, when nations and
inhabitants of great cities would ascend into Jerusalem. We may
indeed render "rabot" many or great, for it means both; but the
Prophet, I think, speaks of great cities; and the reason will
presently appear.
    It follows, Come shall the inhabitants of one to one, that is,
the inhabitants of one city to another; saying, going let us go, &c.
He means by these words, that there will be a mutual consent among
all nations, so that they will stimulate one another, and thus unite
together their exertions. We here see that the Prophet's object was
to encourage the Jews to entertain good hope, and thus to cause them
to persevere, so that they might not doubt but that success would
attend their work and labour, because the Lord would have himself
worshipped at Jerusalem, not only by themselves but also by all
nations. But as the Jews could not believe that nations could by
force be drawn there, he teaches them, that their assembling would
be voluntary; he says that those who had been before extremely
refractory would be disposed to come of their own accord, so that
there would be no need of external force to constrain them; for they
would willingly come, nay, would excite one another, and by mutual
exhortations stimulate themselves so as to come together to worship
God at Jerusalem.
    The ardour and vehemence of their zeal is to be noticed; for
the Prophet says, that they would come of their own accord, and also
encourage one another, according to what we have seen in the second
chapter, Lay hold will each on the hand of his brother, and say, let
us go to the mount of the God of Jacob. But more is expressed in
this place, for not only shall each one encourage his brother
whenever met and an opportunity be offered, but he says that they
will come from all quarters. We now then see the design of the
Prophet in these words. And we hence learn, that faith then only
produces its legitimate fruit when zeal is kindled, so that every
one strives to increase the kingdom of God, and to gather the
straying, that the Church may be filled. For when any one consults
his own private benefit and has no care for others, he first betrays
most clearly his own inhumanity, and where there is no love the
Spirit of God does not rule there. Besides, true godliness brings
with it a concern for the glory of God. It is no wonder then that
the Prophet, when describing true and real conversion, says, that
each would be solicitous about his brethren, so as to stimulate one
another, and also that the hearts of all would be so kindled with
zeal for God, that they would hasten together to celebrate his
glory.
    Then he adds, Let us go to entreat the face of Jehovah. The
phrase is common in Scripture. But we must observe, that the Prophet
in speaking of God's worship, sets prayer in the first rank, for
prayer to God is the chief part, yea, the main thing in religion. It
is, indeed, immediately added, and to seek Jehovah: he explains the
particular by the general; and in the next verse he inverts the
order, beginning with the general. However, the meaning continues
the same, for God seeks nothing else but that we should be teachable
and obedient, so as to be prepared to follow wherever he may call
us, and at the same time carefully to enquire respecting his will,
as we have need of him as our leader and teacher, so that we may not
foolishly go astray through winding and circuitous courses; for if
we deem it enough to take presumptuously our own way, the endeavour
to seek God will be superfluous. It must then be observed, that God
is then only really sought when men desire to learn from his word
how he is to be worshipped. But, as I have already said, the Prophet
adds prayer here, for the design of the whole truth respecting
salvation is to teach us, that our life depends on God, and that
whatever belongs to eternal life must be hoped for and expected from
him. We now then understand the import of the whole.
    But we must enquire also why he says, that the nations would
come to seek God at Jerusalem, and there to call on him. The Jews
foolishly imagine that God cannot be otherwise worshipped than by
offering sacrifices still in the temple. But the Prophet had
something very different in view, that the light of truth would
arise from that city, which would diffuse itself far and wide: and
this prophecy ought to be connected with that of Isaiah, "A law
shall go forth from Sion, and the word of Jehovah from Jerusalem."
(Is. 2: 3.) As then the doctrine of salvation which has filled the
whole world flowed from that city, the Prophet says, that nations
would come to Jerusalem, not that it would be necessary for them to
assemble there, but because all were to seek there what could not be
obtained elsewhere. Since then none could be accounted the children
of God except they were brought up in that school and acknowledged
that alone to be true religion which had its first habitation at
Jerusalem, we hence see why the Prophet expressly mentions that
city.
    We must further bear in mind, that the temple was built for
this end and purpose, - that the doctrine of salvation might
continue there, and have there its seat until the coming of Christ;
for then was fulfilled that prophecy in the hundred and tenth Psalm,
"The sceptre of thy power shall God send forth from Sion." The
Prophet here teaches us, that Christ would not be the king of one
people only, whose power was to be confined to narrow limits, but
that he would rule through the whole world, for God would extend his
sceptre to every quarter of the globe. As tell it behaved the Jews
to have this end in view, the Prophet, in order to animate them that
they might not fail in the middle of their work, says, that that
place was sacred to God, so that salvation might thence be sought by
the whole world, for all were to be the disciples of that Church who
wished to be deemed the children of God.
    But we ought carefully to notice what I have already referred
to, the two things required in God's worship - to seek him, and also
to pray to him. For the superstitious, though they pretend great
ardour in seeking God, yet amuse themselves with many delusions; for
they hurry on presumptuously, and as it were at random, so that they
seek not God, but leave him, and weary themselves without thought
and without any judgement. As then the superstitious have no reason
for what they do, they can not be said properly to seek God. But the
faithful seek God, for they acknowledge that he is not to be
worshipped according to the fancy of any one, but that there is a
certain prescript and rule to be observed. To us then this is the
beginning of religion - not to allow to ourselves liberty to attempt
anything we please, but humbly and soberly to submit to God's word;
for when any one seeks and chooses an unfit teacher, he will not
advance as he ought to do. But the Prophet shows, that all the godly
succeed when they strive to be approved of God by confining
themselves to his word, and by attempting nothing through their own
promptings, but when they have such a discernment as not to blend,
as it is said, profane with sacred things. The second chief thing
is, to pray to God: and the Prophet thus reminds us why it is that
God would have us especially to seek him. Nothing indeed results to
his advantage and benefit from our efforts, but he would have us to
seek him that we may learn to expect from him everything connected
with our salvation. This seeking is also defined by the term prayer,
and not useless is the word face, for though God is invisible, we
yet ought not to wander with uncertainty, as it were through the
air, when our purpose is to flee to him, but to go to him with full
confidence. Unless then we are fully persuaded of what the Scripture
teaches us - that God is ever nigh those who truly call on him, the
door will be closed against our prayers, for God's name will be
profaned though we may express what we wish. As then the nearness of
God ought to be impressed on our hearts when we prepare ourselves
for prayer, the Scripture usually adopts this form, to entreat the
face of God. But this is not to be understood of an ocular sight,
but, on the contrary, of the conviction of the heart. Let us now
proceed -

Zechariah 8:23
Thus saith the LORD of hosts; In those days it shall come to pass,
that ten men shall take hold out of all languages of the nations,
even shall take hold of the skirt of him that is a Jew, saying, We
will go with you: for we have heard that God is with you.
    
    He pursues the same subject in this verse; for as he had before
said, that the nations would willingly come to worship God, and that
each would encourage his brother to undertake this pious and holy
expedition, so he now adds, that ten men would lay hold on the
border of a Jew's garment: Ten men shall then take hold of the skirt
of a Jew. He shows here more clearly what I have briefly referred to
- that there would be no need of arms, or of any compulsion, in
order to draw or compel the nations to engage in God's service; for
even ten would of themselves accompany one Jew; and it is a proof of
a very great readiness when ten surrender themselves to be ruled by
one. As one Jew could not be sufficient to draw so many nations, the
Prophet declares that there would be everywhere a union of faith, so
that those, before wholly alienated from God, would desire to join
themselves as friends, or rather as companions to the Jews.
    He says, From all languages. By these words he amplifies the
miracle; for there cannot be a union between men far distant,
especially when they are of different languages, as they are
barbarians to one another. When the Prophet then says that they
would come frown all languages, and unite together, it more fully
appears to be God's work; for there is nothing here to be ascribed
to human contrivances. It must then be that the hearts of those who
cannot express their minds, and can hardly give a sign, are united
together by the hidden power of the Spirit. We now perceive the
Prophet's object in this verse.
    But he uses in the last clause a phrase different from the one
he employed before - Let us go with you, for we have heard that with
you is God. He had said, "Let us go to seek Jehovah, and to entreat
his face;" but now he says "Let us go with you." But yet he handles
and confirms the same thing; for the nations could not have sought
God without following the Jews going before them. For when any one
separates himself from others, it so happens that he is led astray,
and feeds on much that is very absurd, as we see to be the case with
proud and morose men, who invent strange and monstrous things; for
they shun society, and seem not to themselves to be wise, until they
put off every feeling of humanity. The character then of faith has
also this in it - that the elect, while they themselves obey God,
desire to have many associates in this obedience, and many
fellow-disciples in true religion. The Prophet thus intended to
point out two things: be had said before - "Let us go to seek God;"
and now - "We will go with you." What else is this but to seek God?
But he expresses more now - that the nations declare that they would
come to seek God for this end - that they might learn from others,
like rude beginners, who have their fellow-scholars as their
teachers; so that every one who had made some progress, was to
preside over others, and those as yet commencing, and still in the
first elements of knowledge, were humbly to connect themselves with
others better informed. Shame prevents many from making in this
manner any advancement, and so they ever remain sunk in ignorance.
    The Prophet at the same time not only commends humility, but
also exhorts all God's children to cultivate unity and concord. For
whosoever tears asunder the Church of God, disunites himself from
Christ, who is the head, and who would have all his members to be
united together.
    We now then understand that God ought to be sought in order to
be rightly worshipped by us; and also, that he ought to be thus
sought, not that each may have his own peculiar religion, but that
we may be united together, and that every one who sees his brethren
going before, and excelling in gifts, may be prepared to follow
them, and to seek benefit from their labours. It is indeed true that
we ought to disregard the whole world; and to embrace only the truth
of God; for it is a hundred times better to renounce the society of
all mortals, and union with them, then to withdraw ourselves from
God; but when God shows himself as our leader, the Prophet teaches
us that we ought mutually to stretch forth our hand and unitedly to
follow him.
    We have again to notice at the end of the verse what I have
already referred to - that the nations would come, not compelled by
force of arms or by violence, but drawn by hearing alone. We have
heard. By hearing the Prophet means here the doctrine of salvation
everywhere diffused; for there would be no care nor concern for
worshipping were we not taught; for faith, as Paul says, is by
hearing; and so prayer proceeds from faith. (Rom. 10: 17.) In short,
the Prophet means that the knowledge of religion would be through
the preaching of the truth, which would rouse all nations to the
duty of worshipping God.
    He now again confirms what we have also mentioned - that the
Jews would have the precedence of all nations; for it appears that
God would be among them. We hence see that primacy is not ascribed
to the Jews in being leaders to others, because they excelled others
by their own virtue or dignity, but because God presided over them.
Then God is ever to be sought, though we may avail ourselves of the
labours of men, and follow them when they show us the right way. We
must ever bear this in mind - that those only exhort truly and
honestly, who not only do so by word, but who really prove what they
feel by their conduct; according to what the Prophet has said - Go
will I also; and he says the same now - Let us go, or, we shall go
with you. For many there are who are strenuous enough in stimulating
others; but their vain garrulity appears evident; for while they bid
others to run, they are standing still; and while they vehemently
encourage others, they themselves delay and take their rest. Now
follows -


Chapter 9.

Zechariah 9:1
The burden of the word of the LORD in the land of Hadrach, and
Damascus shall be the rest thereof: when the eyes of man, as of all
the tribes of Israel, shall be toward the LORD.
    
    One thing had escaped my notice in the words of the Prophet -
that great people and strong nations would come. We have said that
"great" rather than "many" ought to be adopted. The latter meaning
may indeed be allowed that the worshipers of God would come from
various cities; but as the word "'atsumot" properly signifies
strong, and as it is certain that the Prophet means the same thing
by the two words, it is more probable that he speaks of strong and
valiant people, as they are not so easily subdued; for the more any
one excels in prowess, the more stiff is his neck to undertake the
yoke. As then the strong and the brave, and such as are eminent in
the world, are not so easily brought to submit to God, the Prophet
expressly says, that they shall become teachable, and be made
willing, so that pride, as it is usually the case, shall not be a
hindrance to them.
    I come now to the passage in which the Prophet announces a
heavy burden, or a severe and fearful prophecy respecting Syria and
other neighbouring nations. I prefer to retain the word "burden,"
rather than to render it prophecy, as many expositors have done; for
though "masa'" is sometimes taken simply for prophecy, yet there is
here, as it appears to me, something particular intended; for the
Prophet denounces God's judgement both on Syria and on the
surrounding countries, and the word prophecy is not suitable; for to
say "the prophecy of the word," would be strange and without
meaning. But when he says, The burden of the word of God, the
sentence is full, and flows well; for he reminds us that his word
would not be ineffectual, but full of effect, as it would lie as a
burden on Syria and on other countries, which they should not be
able to shake off. The burden then of the word of Jehovah; that is,
"I have now a prediction which will be grievous and severe to those
heathens who now disturb the Jews, the chosen people."
    But this doctrine contains consolation to the godly; for they
may hence know that they are safe under God's protection, as he
carries on war with their enemies; nay, his vengeance was now
prepared against all those who harassed the Jews. As then he had
before promised that incredible favour of God which we have noticed,
so now he declares that the Church would be safe under the
protection of God, inasmuch as vengeance was in readiness for all
the ungodly.
    But the Prophet mentions here only the cities known to the
Jews, for it was enough to refer to them as an example, that the
Jews might hence conclude that God would be always the protector of
his Church, so that no enemies shall escape unpunished. The Prophet
then no doubt mentioned these few cities to the Jews, that they
might feel assured that nothing is so strong and impetuous in the
world which God cannot easily subdue and lay prostrate. Now as we
apprehend the Prophet's object, we shall come to the words.
    Some think that the word "chadrach" includes the whole of
Syria, which seems to me probable. Others suppose that some notable
city is meant, as Damascus is immediately subjoined. But as the
matter is uncertain, and as there is no doubt but that the Prophet
speaks of the kingdom of Syria, I will not contest the point. Be it
then the name of a city or of a country, it is all the same, for the
Prophet means that the vengeance of God was impending over the
Syrians, and impending in such a manner, that it would not depart
from them until they were wholly destroyed. For when he adds that
its rest would be Damascus, he intimates that God's judgement would
not be like a storm, which soon passes away, but that it would be a
heavy and burdensome mass, which could not be dissipated, according
to what Isaiah says - "The word came on Jacob and fell on Israel;"
(Isaiah 8: 9;) that is, what God pronounced against Jacob fell on
Israel. He indeed changes the name, but it is the same as though he
had said - "When God shall punish Jacob, can the Israelites escape?"
for they were the same. The sentence then shall fall, that is, it
shall find its own place: in vain will they run here and there to
escape. The Jews then will gain nothing by their flight; for the
vengeance now denounced by the Lord shall lay hold on them. So also
in this place he says, the burden of the word of Jehovah on the land
of Chadrak and Damascus, the royal city, the metropolis, shall be
its rest, its dwelling; for the Lord's vengeance will fix its
station there, and it cannot be thence removed. In vain then will
the Syrians try in various ways to escape, for they must be pressed
down by God's hand, until they be laid prostrate. We now then
understand in what sense the Prophet says that Damascus would be the
rest, the habitation, or the abode of God's vengeance.
    He afterwards adds, For to Jehovah the eye of man. The particle
"ki" is to be taken here, I think, as an adverb of time, "When".
There is indeed in reality but little difference, except that the
common rendering of it greatly obscures the meaning of the Prophet.
But if it be taken as an adverb of time, the passage will read
better, When the eye of man shall be to Jehovah, and of all the
tribes of Israel; that is, when the Jews shall begin to turn to God
without any dissimulation, but with real sincerity; then he says,
God will in every way bless them, and raise up his hand against
their enemies. The Prophet had before exhorted the Jews to
repentance; for they had been too much given to sacrifices and
fastings, while no integrity existed among them. So also he shows
again that their hypocrisy was an hindrance, which prevented God to
manifest his favour to them; and thus he reminds them, that the gate
would be opened, and the way made plain and even for God's favour
and blessings, whenever they raised their eyes to him, that is,
whenever they derived their hopes from him, and fixed on him their
dependence. For to direct the eyes to God is nothing else than to
look to him so as to fix on him all our thoughts. Some understand by
"man" all mortals, but of this I approve not; nor do I doubt but
that the Prophet refers to the Jews alone; and doubtless it is not
consistent with the context to regard any but the Jews. It is indeed
true, that the Prophet speaks here of the calling of the Gentiles,
but so as to begin with the Jews; for as they were the first-born,
so it was necessary for them to have the precedence. The Prophet
then here declares that God would be glorious in his chosen people,
and would lay prostrate all the bordering enemies. Then the eye of
man signifies the same as the eye of the whole people; as though he
had said, that after the Jews had begun to lay aside all
dissimulation and devoted themselves to God, and cast all their
hopes on him, they would then find God sufficiently powerful to lay
in the dust all their enemies.
    But he afterwards adds, by way of explanation, "and of all the
tribes of Israel". Some give this rendering, "How much more," as
though the Prophet reasoned here from the less to the greater. But,
as I have already said, this cannot be maintained. First, this
explanation is strained, "The eye of man, and especially of all the
tribes of Israel;" for the Jews ought to have had the first place:
and secondly, the particle "waw" has no amplifying sense. In short,
he intended by a small particle to show that precedence belonged to
the Jews. I do not then understand what they mean, who would include
all nations in the word "man," and then regard the Prophet as
proceeding to mention the tribes of Israel. Now what I have stated,
that the true servants of God were then few, is probable enough;
hence the Prophet here exhorts the whole people to a union in
religion. Whenever then the whole tribes of Israel directed their
eyes to God, the burden of his word would then come upon Damascus
and all the Syrians.
    
Prayer.
    
    Grant, Almighty God, that as thou kindly and graciously extends
thy hand to us, not only to show us once for all the right way, but
also to lead us through our whole life, and even to sustain us when
wearied, and to raise us up when fallen, - O grant, that we may not
be ungrateful for this thy great kindness, but render ourselves
obedient to thee; and may we not experience the dreadful power of
thy judgement, which thou denounces on all thine enemies, who are to
sustain a vengeance that is to sink them in the abyss of endless
perdition; but may we suffer ourselves to be ever raised up by thy
hand, until we shall at length reach that blessed rest, to which
thou invites us, and art ready to lead us, where we shall enjoy the
fulness of those blessings which have been obtained for us by thy
only-begotten Son - Amen.
    

Lecture One Hundred and Fifty-second.

Zechariah 9:2-4
2 And Hamath also shall border thereby; Tyrus, and Zidon, though it
be very wise.
3 And Tyrus did build herself a strong hold, and heaped up silver as
the dust, and fine gold as the mire of the streets.
4 Behold, the Lord will cast her out, and he will smite her power in
the sea; and she shall be devoured with fire.

    Zechariah goes on with the same subject: for he says now, that
destruction was nigh all the nations who, being neighbours, harassed
the people of God. Yesterday I briefly referred to what he had in
view, which was to show, that God would so defend his Church as to
execute vengeance on all the ungodly who had unjustly persecuted it;
and he spoke of the kingdom of Syria, which was contiguous to Judea.
But he now goes farther, - that the wrath of God would extend to the
remoter parts of Syria: for Hamath is Antioch the great, and it gave
a name to a part of Syria. Damascus was the metropolis of the Syrian
empire. But as we have said elsewhere, this word is variously taken
in Scripture, but generally for the whole country extending from
Judea to the Euphrates and even beyond it. We now then see why
Zechariah adds Antioch to Syria, as though he had said, that God
would now be the avenger of his people, not only by rewarding
bordering cities, but also those afar off. He then passes on to
Tyrus and Simon, which were, as it is well known, cities on the
sea-side, and were also nigh to the Jews; for there was no great
distance between Galilee and Phoenicia. But as we said yesterday,
destruction is denounced on all the nations who had been inimical to
the chosen people.
    He says that Hamath, or Antioch, would be in its border. All
nearly with one consent apply this to Judea or to Jerusalem, but
they are mistaken; and this whole chapter is misunderstood by all
expositors, Jews and others. I indeed feel ashamed when I see how
widely they have departed from the meaning of the Prophet, and it
will be almost a trial to me wholly to reject their mistakes. But it
will become plainly evident that none of them have understood what
the Prophet means.
    They thus explain the passage, that Antioch would be within the
borders of Judea, as God would consecrate to himself the lands which
were before heathen. But the Prophet no doubt says, as I have
already stated, that Antioch would be within the borders of Syria
whenever God should visit them all for their wickedness, as though
he had said, "God will involve in the same punishment that part of
Syria which derives its name from Antioch, because with united
forces had all the Syrians assailed his chosen people; though then
they are far distant from Judea, they shall yet partake of the same
punishment, because they took up arms against his Church." Hamath
then, or Antioch, shall be in the borders of Damascus; that is, it
shall not be exempt from the punishment which God will inflict on
the bordering kingdom of and. And as we advance this view will
become more clear.
    He adds, Tyrus and Sidon, though it be very wise. The particle
"ki" is used, which is properly causal; but we may gather from many
parts of Scripture that it is taken as an adversative. Either
meaning would not, however, be unsuitable, that God would take
vengeance on the Sidonians and Syrians, because they were very
crafty, or though they were cautious, and seemed skilful and cunning
in managing their affairs: they were not however to escape God's
judgement. If the former meaning be approved, it was the Prophet's
object to show, that when men are extremely provident and labour to
fortify themselves by crafty means, God is opposed to them; for it
is his peculiar office to take the crafty by their own craftiness.
As then too much cunning and craftiness displease God, it may
suitably be said, that the Syrians and Sidonians were now summoned
before God's tribunal, because they were extremely crafty, as is
commonly the case with merchants in wealthy and maritime cities; for
they learn much cunning by the many frauds which they are almost
compelled to use. Since then the Sidonians and Syrians were such, it
was right to denounce vengeance on them. But the other view is
equally suitable, that all the craft of Tyrus and Simon would not
prevent God from executing his judgement. As to myself, I think that
a reason is here given why God threatens ruin to the Syrians and
Sidonians, even because they were given to crafty artifices, and
thus circumvented all their neighbours.
    But he uses a good word by way of concession; for all who
intend to deceive cover their craft with the name of wisdom or
prudence. "They wish to be cautious," when yet they wickedly deceive
others by their intrigues and frauds. A concession then is made as
to the word wise: but the Prophet at the same time teaches us, that
this kind of wisdom is hateful to God, when by the loss of others we
increase our own wealth: for an explanation immediately follows -
    For Tyrus has for herself built a fortress. The Prophet shows
by these words how very cautious or prudent the Syrians had been;
for they fortified themselves by strongholds, and thought themselves
to be beyond the reach of danger. He then adds, and heaped to
herself silver as dust, and gold as the mire of the streets, that
is, accumulated wealth above measure; for he mentions "dust" and
"mire" as signifying an immense heap; as though he had said, "They
have worthless heaps of silver and gold for their vast abundance".
He no doubt includes silver and gold in the fortress which he
mentions; for I do not confine the word fortress only to towers and
strongholds; but the Prophet, as I think, states generally, that
Tyrus was so furnished and fortified with wealth, forces, and all
kinds of defences, that it thought itself impregnable.
    There is a striking correspondence between "tsor" and "matsur".
"Tsor", he says, has built "matsur", a fortress. It is a paronomasia
worthy of notice, but cannot be retained in Latin.
    He now declares that God would be an avenger. Behold, he says,
Jehovah will possess, or cause to possess, as some read, but they
are mistaken, owing to the two meanings of the verb "yarash" which
means to possess and also to expel or impoverish; for interpreters
think that a hope of favour and of salvation is here given to these
cities, and say that they are now chosen by God as a possession. But
this is wholly contrary to the intention of the Prophet, as it
appears more clearly from a view of each clause.
    Jehovah then will expel her, and smite her strength. The
Prophet no doubt alludes to what he had already said - that Tyrus
had heaped silver and gold; now on the other hand he declares that
Tyrus would be exposed to a scattering; for the heap of gold and
silver it had laid up would be dissipated by God: he will then
dissipate; or if one chooses to take the verb as meaning to reduce
to want, the contrast would thus be suitable - God will then
impoverish, or expel her. Afterwards he adds, In the sea will he
smite her strength. As Tyrus, we know, was surrounded by the sea,
the Prophet by this reference shows God's power in taking vengeance
on her; for the sea would be no restraint or hindrance to God, when
he resolved to enter there. The Syrians, indeed, thought themselves
safe from every hostile attack, for they had the sea on every side
as a triple wall and a triple rampart. Nor was Tyrus altogether like
Venice; for Venice is situated in a stagnant sea, while the
situation of Tyrus was in a very deep sea, as historians plainly
show who relate its assault by Alexander the Great. It had indeed
been before taken and plundered; but he did what none had ever
thought of - he filled up a part of the sea, so that Tyrus was no
longer an island.
    We now see what Zechariah had in view, when he threatened ruin
to Tyrus, though its strength was in the midst of the sea, beyond
the reach of fortune, as it is commonly said. And she shall be
consumed by fire. He means that Tyrus would not only be plundered,
but wholly demolished; for we know that even the strongest things
are consumed by fire. It follows -

Zechariah 9:5
Ashkelon shall see it, and fear; Gaza also shall see it, and be very
sorrowful, and Ekron; for her expectation shall be ashamed; and the
king shall perish from Gaza, and Ashkelon shall not be inhabited.

    In this verse also is described the devastation of those cities
which the Prophet names; as though he had said, that all those
cities which had risen up against God's people were devoted to
extreme vengeance. Zechariah says that none would be exempt from
punishment, since the hand of God would be stretched forth, and
extend everywhere, so that it might be easily concluded, that all
those who had unjustly harassed the Church would be thus rewarded
for their cruelty. This is the import of what is here said.
    He says that Ascalon would see and fear; for at that time the
Ascalonites were hostile to the Jews. He speaks the same of Aza,
which the Greeks called Gaza; but they were deceived in thinking it
was a name given to it by Cambyses, for the reason that Gaza means a
treasure in the Persian language. This is childish. It is indeed
certain that it has been owing to a change in the pronunciation of
one letter; for "ayin" is guttural among the Hebrews, and was
formerly so pronounced, like our g: as they called Amorrah,
Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.
    Now it appears from geography that these cities were near the
sea, or not far from the sea, and having this advantage they
gathered much wealth. But as wealth commonly generates pride and
cruelty, all these nations were very troublesome to the Jews. This
is the reason why the Prophet says that grief would come on Gaza,
and then on Ekron and on other cities. He adds, Because ashamed
shall be her expectation. There is no doubt but they had placed
their trust in Tyrus, which was thought to be impregnable; for
though enemies might have subdued the whole land, there a secure
station remained. Since they all looked to Tyrus, the Prophet says
that their hope would be confounded, when Tyrus was overthrown and
destroyed. The sum of the whole is, that the beginning of the
vengeance would be at Tyrus, which was situated as it were beyond
the world, so as not to be exposed to any evils. He says then that
the beginning of the calamity would be in that city, to which no
misfortunes, as it was thought, could find an access. And then he
mentions that other cities, on seeing Tyrus visited with ruin, would
be terrified, as their confidence would be thus subverted. He
afterwards adds, Perish shall the king from Gaza, and Ascalon shall
not be inhabited; that is, such a change will take place as will
almost obliterate the appearance of these cities. It follows -

Zechariah 9:6
And a bastard shall dwell in Ashdod, and I will cut off the pride of
the Philistines.
    
    In this verse the Prophet denounces a similar ruin on Azotus,
and the whole land of the Philistines, or on the whole land of
Palestine. For what interpreters say, that the Jews would dwell at
Azotus as strangers, that is, though they had previously been
counted aliens, is to reach neither heaven nor earth. The Prophet on
the contrary means, that after the destruction of these cities, if
any inhabitants remained, they would be like strangers, without any
certain habitation. The Prophet then mentions the effect, in order
to show that the country would be waste and desolate, so as to
contain no safe or fixed dwellings for its inhabitants. Some render
it spurious, as it is rendered in some other places; and they
understand it of the Jews, because they had been before in a mean
condition, as though they were like a spurious race. But their
opinion is probable, who derive "mamzer" from "zur" which means to
peregrinate; and they quote other instances, in which the double
"mem", is used in the formations of a noun; and it is easy to prove,
from many passages of scripture, that "mamzer" means a stranger. And
if any one carefully considers the design of the Prophet, he will
see the truth of what I have said - that is, that his object is to
show, that all the inhabitants of Azotus, and of the land of the
Philistine, would be like lodgers, because all places would be
desolate through the slaughter and devastations of enemies. As then
Ashdod and Palestine had been before noted for the number of their
people, the Prophet says that all the cities of Palestine, and the
city Ashdod, would be deserted, except that there would be there a
few scattered and wandering inhabitants, like those who sojourn in a
strange land. It follows -

Zechariah 9:7
And I will take away his blood out of his mouth, and his
abominations from between his teeth: but he that remaineth, even he,
shall be for our God, and he shall be as a governor in Judah, and
Ekron as a Jebusite.

    Interpreters do also pervert the whole of this verse; and as to
the following verse, that is, the next, they do nothing else but
lead the readers far astray from its real meaning. God says now,
that he will take away blood from the mouth of enemies; as though he
had said, "I will check their savage disposition, that they may not
thus swallow down the blood of my people." For here is not described
any change, as though they were to become a different people, as
though the Syrians, the Sidonians, the Philistine, and other
nations, who had been given to plunders, and raged cruelly against
the miserable Jews, were to assume the gentleness of lambs: this the
Prophet does not mean; but he introduces God here as armed with
power to repress the barbarity of their enemies, and to prevent them
from cruelly assaulting the Church.
    I will take away blood, he says, from their mouth; and he says,
from their mouth, because they had been inured in cruelty. I will
cause, then, that they may not as hitherto satiate their own lust
for blood. He adds, and abominations, that is, I will take from the
midst of their teeth their abominable plunders; for he calls all
those things abominations which had been taken by robbery and
violence. And he compares them to wild beasts, who not only devour
the flesh, but drink also the blood and tear asunder the raw
carcass. In short, he shows here, under the similitude of wolves and
leopards and wild boars, how great had been the inhumanity of
enemies to the Church; for they devoured the miserable Jews, as wild
and savage beasts are wont to devour their prey.
    It afterwards follows, and he who shall be a remnant. Some
translate, "and he shall be left," and explain it of the Philistine
and other nations of whom mention is made. But the Prophet doubtless
means the Jews; for though few only had returned to their country as
remnants from their exile, he yet says that this small number would
be sacred to God, and that all who remained would be, as it were,
leaders in Judah, however despised they might have been. For there
was no superiority even in the chief men among them; only they
spontaneously paid reverence to Zerubbabel, who was of the royal
seed, and to Joshua on account of the priesthood; while yet all of
them were in a low and mean condition. But the Prophet says, that
the most despised of them would be leaders and chiefs in Judah. We
now perceive the Prophet's meaning; for after having predicted the
ruin that was nigh all the enemies of the Church, he now sets forth
the end and use of his prophecy; for God would provide for the good
of the miserable Jews, who had been long exiles, and who, though now
restored to their country, were yet exposed to the ill treatment of
all, and also despised and made even the objects of scorn to their
enemies. He then who shall be a remnant, even he shall be for our
God, as though he had said, "Though the Lord had for a time
repudiated you as well as your fathers, when he drove you here and
there and scattered you, yet now God has gathered you, and for this
end - that you may be his people: ye shall then be the peculiar
people of God, though ye are small in number and contemptible in
your condition."
    Then he adds, these remnants shall be as leaders in Judah, that
is, God will raise them to the highest honour; though they are now
without any dignity, they shall yet be made by God almost all of
them princes. It then follows, And Ekron shall be as a Jebusite.
Some explain thus - that the citizens of Ekron would dwell in
Jerusalem, which the Jebusites had formerly possessed; and others
give another view, but nothing to the purpose. The Prophet speaks
not here of God's favour to the citizens of Ekron, but on the
contrary shows the difference between God's chosen people and
heathen nations, who gloried in their own good fortune: hence he
says, that they should be like the Jebusites, for they at length
would have to endure a similar destruction. We indeed know, that the
Jebusites had been driven out of that town, when Jerusalem was
afterwards built; but it was done late, even under David. As then
they had long held that place and were at length dislodged, this is
the reason why the Prophet says, that though the citizens of Ekron
seemed now to be in the very middle of the holy land, they would be
made like the Jebusites, for the Lord would drive away and destroy
them all. He afterwards adds -

Zechariah 9:8
And I will encamp about mine house because of the army, because of
him that passeth by, and because of him that returneth: and no
oppressor shall pass through them any more: for now have I seen with
mine eyes.
    
    He concludes what he had been speaking of, - that God would be
the guardian of his chosen people, so as to repel on every side the
violent assaults of enemies. It is then the same as though he had
said, "though the Church is not strongly fortified, it shall yet be
impregnable, for God's protection is of more value than all human
strength, than all aids and helps." God then compares himself here
to a moat and a bulwark, and other kinds of fortresses, I will be,
he says, a camp to my house. He mentions here house rather than
city, that the Jews might feel confident that there was sufficient
help in God alone, though they might dwell in a private house or in
a cottage. "My Church, though it be a small house, will I yet
surround with my defences, so as to render it safe from all harm."
    He says, from the army; and then, from him that passes through,
and from him that returns. He places the army in opposition to the
house; and thus he exhorts the Jews, not to regard their own
strength, but to know that God alone is far better shall all armies.
Though then the whole world united together and collected all its
forces, he still bids them to be calmly confident, for God alone
would be sufficient to put to flight all armies. And according to
the same meaning he refers to him that passes through and who
returns; as though he had said, "Though enemies may wander through
the whole earth and occupy it from one end to the other, yet I will
cause my house to remain safe." By him that returns, he intimates,
that though enemies renewed their armies the second and the third
time, yet God's strength would be always sufficient to check their
assaults. In a word, what is here taught is the perpetuity of the
safety of God's people, for he will never be wearied in defending
them, nor will his power be ever lessened. It often happens that
those who with the best intention succour their neighbours, by
degrees grow wearied, or they may have their efforts prevented by
various events; but the Prophet tells us, that God is not like men,
wearied or unable, after having once helped his people and repelled
their enemies; for he will be always ready to aid his people, were
enemies to renew the battle a hundred times.
    By enemy then he means forces; by passing through, the
obstinate cruelty of enemies; and by returning, new wars, which one
undertakes, when disappointed of his hope, by collecting a new army
and repairing his strength.
    At length he adds, And pass shall no more the extortioner
through them. This sentence explains what he had figuratively
expressed, - that though the Jews had been exposed to the will of
their enemies, yet God would not hereafter suffer them to be
unjustly treated and to be plundered as they had been: for under the
name of extortioner he includes all plunderers who had spoiled the
miserable Jews of their goods. Then he says, For I have seen with
mine eyes. It would be frigid, nay insipid, to explain this clause
as some do, that is, as though the Prophet had said, - that he
related what had been made known to him from above: for on the
contrary God testifies here, that he had seen with his eyes how
cruelly and disgracefully the Jews had been treated. And some, while
they regard God as the speaker, very unwisely give this explanation,
- that God already foresaw what he would do. But evidently God
assigns here, as I have said, a\ reason why he purposed to deliver
the Jews from injuries, and for the future to keep them safe and
defend them; and the reason given is, because he saw what grievous
wrongs they were suffering. And the Prophet speaks according to the
usual manner adopted in Scripture; for though nothing is hid from
God's eyes, yet he is rightly said to see what he takes notice of,
and what he declares must be accounted for before his tribunal.
Though then God saw even before the creation of the world what was
to take place afterward in all ages, yet he is rightly said to see
what he begins to call to judgement. The Jews indeed thought they
were neglected by him; for the Scripture everywhere says, that God
closes his eyes, is asleep, lies down, forgets, cares not, when he
hides himself and appears not as the avenger of wrongs. Hence, on
the other hand, the Lord declares here, that he saw with his eyes
those things which were not to be tolerated, inasmuch as enemies had
passed all bounds, and had so far advanced and indulged in
wantonness, that their pride and cruelty were become intolerable.
    
Prayer.
    
    Grant, Almighty God, that as the ungodly at this day take such
delight in their own filth, that the weakness of our faith is
somewhat disturbed by their pride and arrogance, - O grant, that we
may learn to lift up our eyes to thy judgements, and patiently wait
for what is now concealed, until thou puttest forth the power of
thine hand and destroyest all those who now cruelly rage and shed
innocent blood, and persecute thy Church in every way they can: and
may we so cast ourselves on thy care, so as not to doubt but that
thou art sufficient for our safety, and that thou wilt at length
make evident what thou hast testified, even that there is so much
protection in thine hand, as that we may safely boast that we are
safe and blessed, as long as thou art pleased to exercise care over
us, until we shall at length reach that blessed rest, which has been
prepared for us in heaven by Christ our Lord. - Amen.


Lecture One Hundred and Fifty-third.

Zechariah 9:9
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem:
behold, thy King cometh unto thee: he is just, and having salvation;
lowly, and riding upon an ass, and upon a colt the foal of an ass.
    
    The Prophet here briefly shows the manner in which the Church
was to be restored; for a king from the tribe and family of David
would again arise, to restore all things to their ancient state. And
this is the view given everywhere by the Prophets; for the hope of
the ancient people, as our hope, was founded on Christ. Inasmuch
then as things were as yet in a decayed state among the Jews,
Zechariah here testifies that God had not in vain formerly spoken so
often by his servants concerning the advent of a Redeemer, but that
a firm hope was to be entertained, until the prophecies were in due
time fulfilled. As then Zechariah has been hitherto speaking of the
prosperous and happy state of the Church, he now confirms what he
had said; and this was especially necessary, for they could not, as
I have already said, have raised up their minds so as to feel
confidence as to their salvation, without having a Mediator set
before them. But as the faithful were then in great grief and
sorrow, Zechariah here exhorts them to perseverance: for by bidding
them to rejoice greatly, and even to shout for joy, he no doubt
intimates, that though grief and sorrow took fast hold on their
hearts, they ought yet to strive manfully, so as to receive the
favour of God; for they must have a hundred times succumbed under
their evils, had they not Christ before their eyes; not indeed in a
carnal manner, but in the mirror of the word; as the faithful see in
that what is far distant and even hidden from them.
    We now then understand, first, why the Prophet here makes such
a sudden reference to Christ; and secondly, why he does not simply
exhort the faithful to rejoice, but encourages them greatly to exult
as though they were already in a safe and most happy condition.
    By the word king, the Prophet intimates, that except they
thought God unfaithful in his promises, they were to entertain hope,
until the kingdom of David, then apparently fallen, arose again. As
God then would have himself acknowledged faithful, and his adoption
counted fixed and ratified in the Messiah, it is no wonder that the
Prophet now briefly refers to a king; for this mode of speaking was
well known by the people. And we have also seen elsewhere, that when
the Prophets speak of the safety of the Church, they mention a king,
because the Lord designed to gather again the dispersed Church under
one head, even Christ. And no doubt there would ever remain a
dreadful dispersion, were not Christ the bond of union. He then says
that a king would come. But he speaks not as of a king unknown; he
only reminds them that God would be true and faithful to his
promises. Now since the whole law, and adoption, must have vanished
away, except Christ came, his coming ought to have been patiently
waited for.
    Further, that God's children might be more confirmed, he says
also that this king would come to the people, the daughter of Sion,
as though he had said, that God, for the sake of the whole Church,
had fixed the royal throne in the family of David: for if the king
was to come, that he might indulge in his own triumphs, and be
contented with pomps and pleasures, it would have been but a small
and wholly barren consolation: but as God in determining to send the
Messiah, provided for the safety of the whole Church, which he had
promised to do, the people might here derive solid confidence. It is
not then a matter of small moment, when the Prophet teaches us, that
the king would come to Sion and to Jerusalem; as though he had said,
"This king shall not come for his own sake like earthly kings, who
rule according to their own caprice, or for their own advantage:"
but he reminds us, that his kingdom would be for the common benefit
of the whole people, for he would introduce a happy state.
    He afterwards states what sort of king he was to be. He first
names him just, and then preserved or saved. As to the word, just,
it ought, I think, to be taken in an active sense, and so the word
which follows: Just then and saved is called the king of the chosen
people, for he would bring to them righteousness and salvation. Both
words depend on this clause, - that there would come a king to Sion.
If he came privately for himself, he might have been for himself
just and saved, that is, his righteousness and salvation might have
belonged to himself or to his own person: but as he came for the
sake of others, and has been for them endued with righteousness and
salvation; then the righteousness and salvation of which mention is
made here, belong to the whole body of the Church, and ought not to
be confined to the person of the king. Thus is removed every
contention, with which many have foolishly, or at least, very
inconsiderately, wearied themselves; for they have thought that the
Jews cannot be otherwise overcome, and that their perverseness
cannot be otherwise checked, than by maintaining, that "nosha" must
be taken actively; and they have quoted some passages of Scripture,
in which a verb in Niphal is taken in an active sense. But what need
there is of undertaking such disputes, when we may well agree on the
subject? I then concede to the Jews, that Christ is saved or
preserved, and that he is said to be so by Zechariah.
    But we must see what this salvation is which belongs to Christ.
This we may gather from what is said by the Prophet. We are not then
to contend here about words, but to consider what the subject is,
that is, that a just and saved king comes to his chosen: and we know
that Christ had no need of salvation himself. As then he was sent by
the Father to gather a chosen people, so he is said to be saved
because he was endued with power to preserve or save them. We then
see that all controversy is at an end, if we refer those two words
to Christ's kingdom, and it would be absurd to confine them to the
person of one man, for the discourse is here concerning a royal
person; yea, concerning the public condition of the Church, and the
salvation of the whole body. And certainly when we speak of men, we
say not that a king is safe and secure, when he is expelled from his
kingdom, or when his subjects are disturbed by enemies, or when they
are wholly destroyed. When therefore a king, deprived of all
authority, sees his subjects miserably oppressed, he is not said to
be saved or preserved. But the case of Christ, as I have said, is
special; for he does not exercise dominion for his own sake, but for
the preservation of his whole people. Hence with regard to grammar,
I can easily allow that Christ is called just and saved, passively;
but as to the matter itself, he is just with reference to his
people, and also saved or preserved, for he brings with him
salvation to the lost; for we know that the Jews were then almost in
a hopeless state.
    He however at the same time adds, that the king would be saved,
not because he would be furnished with arms and forces, or that he
would defend his people after the manner of men; for he says, that
he would be poor. He must then be otherwise preserved safe than
earthly princes are wont to be, who fill their enemies with fear,
who fortify their borders, prepare an army, and set up every defence
to ward off assaults. Zechariah teaches us, that Christ would be
otherwise preserved, as he would prove superior to his enemies
through a divine power. As then he is poor, he must be exposed to
all kinds of injuries; for we see, that when there is no earthly
fortress, all the wicked immediately fly together as it were to the
prey. If Christ then is poor, he cannot preserve his own people, nor
can he prosper in his kingdom. It hence follows, that he must be
furnished with celestial power, in order to continue himself safe,
and in order to prevent harm to his Church; and this is what
Zechariah will presently tell us, and more clearly express. It is
now sufficient briefly to state his object.
    He afterwards adds, Riding on an ass, the colt, the foal of an
ass. Some think that the ass is not mentioned here to denote
poverty, for they who excelled in power among the people were then
in the habit of riding on asses. But it seems to me certain, that
the Prophet added this clause to explain the word "aniy", poor; as
though he had said, that the king of whom he spoke would not be
distinguished by a magnificent and splendid appearance like earthly
princes, but would appear in a sordid or at least in an ordinary
condition, so as not to differ from the humblest and lowest of the
people. He then bids the faithful to raise up their eyes to heaven,
in order to come to the true knowledge of Christ's kingdom, and to
feel assured that righteousness and salvation are to be expected
from him. How so? Because he will be accompanied with nothing that
may strike men with fear, but will serve as an humble and obscure
individual. We may also here add, that righteousness and salvation
must be understood according to the character of Christ's kingdom;
for as the kingdom of Christ is not temporal or what passes away, we
conclude that the righteousness he possesses is to be perpetual,
together with the salvation which he brings. But I am not disposed
ingeniously to speak here of the righteousness of faith; for I
think, on the contrary, that by the word is meant here a right order
of things, as all things were then among the people in a state of
confusion; and this might be easily proved by many passages of
Scripture.
    The sum of the whole is, that the predictions by which God gave
to his chosen people a hope of redemption were not vain or void; for
at length in due time Christ, the son of David, would come forth, -
secondly, that this king would be just, and saved or preserved; for
he would restore things into order which were in a disgraceful state
of confusion, - and thirdly, he adds, that this king would be poor;
for he would ride on an ass, and would not appear in great eminence,
nor be distinguished for arms, or for riches, or for splendour, or
for number of soldiers, or even for royal trappings which dazzle the
eyes of the vulgar: he shall ride on an ass.
    This prophecy we know was fulfilled in Christ; and even some of
the Jews are constrained to confess that the Prophet's words can be
justly applied to none else. Yet they do not acknowledge as the
Christ of God the Son of Mary; but they think that the Prophet
speaks of their imaginary Messiah. Now we, who are fully persuaded
and firmly maintain that the Christ promised has appeared and
performed his work, do see that it has not been said without reason
that he would come poor and riding on an ass. It was indeed designed
that there should be a visible symbol of this very thing; for he
mounted an ass while ascending into Jerusalem a short time before
his death. It is indeed true, that the Prophet's words are
metaphorical: when he says, Come shall a king, riding on an ass, the
words are figurative; for the Prophet means, that Christ would be as
it were an obscure person, who would not make an appearance above
that of the common people. That this is the real meaning is no doubt
true. But yet there is no reason why Christ should not afford an
example of this in mounting an ass.
    I will adduce a similar instance: it is said in the twenty
second Psalm, 'They have cast lots on my garments.' The metaphor
there is no doubt apparent, which means that David's enemies divided
his spoils. He therefore complains that those robbers, by whom he
had been unjustly treated, had deprived him of all that he had: and
fulfilled has this been in a literal manner, so that the most
ignorant must acknowledge that it has not in vain been foretold. We
now then understand how well do these things agree - that the
Prophet speaks metaphorically of the humble appearance of Christ;
and yet that the visible symbol is so suitable, that the most
ignorant must acknowledge that no other Christ but he who has
already appeared is to be expected.
    I omit many frivolous things, which in no degree tend to
explain the Prophet's meaning, but even pervert it, and destroy
faith in prophecy: for some think that Christ rode on an ass, and
also on a colt, because he was to govern the Jews, who had been
previously accustomed to bear the yoke of the law, and that he was
also to bring the Gentiles to obedience, who had been hitherto
unnameable. But these things are very frivolous. It is enough for us
to know what the Prophet means. It afterwards follows -

Zechariah 9:10
And I will cut off the chariot from Ephraim, and the horse from
Jerusalem, and the battle bow shall be cut off: and he shall speak
peace unto the heathen: and his dominion shall be from sea even to
sea, and from the river even to the ends of the earth.

    The Prophet here expresses more clearly what he had briefly
referred to by the word poor, and by the metaphor which we have
explained. Hence he says, that there would be no horses, no
chariots, no bows, no warlike instruments in Christ's kingdom; for
tranquillity would prevail in it. The sum of the whole is, that
Christ and his people would not be kept safe and secure by human
defences, by means of many soldiers and of similar helps being at
hand; but that God would restrain, and even compose and allay all
warlike commotions, so that there would be no need of such aids. We
now understand the Prophet's design.
    But we must notice the language here used. God declares here
that he would be the giver of peace, so that the Messiah would
continue safe in his kingdom; I will cut off, he says; for it might
have been objected - "If he is to be poor, what hope can there be of
safety?" The answer is, because it will be God's work to restrain
all the assaults of enemies. He means, in short, that the Messiah's
kingdom would be safe, because God from heaven would check all the
rage of enemies, so that however disposed they might be to do harm,
they would yet find themselves held captive by the hidden bridle of
God, so as not to be able to move a finger.
    But after having said that the Jews and Israelites would be
safe, though stripped naked of all defences, he adds, He will speak
peace to the nations; that is, though he will not use threats or
terrors, nor bring forth great armies, yet the nations will obey
him; for there will be no need of employing any force. To speak
peace then to the nations means, that they will calmly hear, though
not terrified nor threatened. Some with more ingenuity make the
meaning to be that Christ, who reconciles the Father to us, will
proclaim this favour of reconciliation; but the Prophet, as I think,
with more simplicity, says, that Christ would be content with his
own word, inasmuch as the Gentiles would become obedient, and
quietly submit to his authority. The import of the whole is, that
Christ would so rule far and wide, that the farthest would live
contentedly under his protection, and not cast off the yoke laid on
them.
    He states in the last place, that his dominion would be from
sea to sea, that is, from the Red sea to the Syrian sea, towards
Cilicia, and from the river, that is, Euphrates, to the extreme
borders of the earth. By the earth we are not to understand the
whole world, as some interpreters have unwisely said; for the
Prophet no doubt mentioned those places already known to the Jews.
For we know that remarkable oracle - "He shall reign from sea to
sea." (Psalm 72: 8.) But God speaks of David only, and the words are
the same as here; and there was no oracle more commonly known among
the Jews. The Prophet, then, who adduces here nothing new, only
reminds the Jews of what they had long ago heard, and repeats, as it
were, word for word, what was familiar to them all. For we must bear
in mind what I said at the beginning - that the Prophet here
strengthens the minds of the godly, and on this account, because the
Messiah, on whose coming was founded the gratuitous adoption of the
people, as well as their hope of salvation, had not yet appeared. We
now then understand the real meaning of this passage. He then adds -

Zechariah 9:11
As for thee also, by the blood of thy covenant I have sent forth thy
prisoners out of the pit wherein is no water.
    
    Here he applies his former doctrine to its right use, so that
the faithful might emerge from their sorrow, and come to that joy
which he had before encouraged them to entertain. He then addresses
Jerusalem, as though he had said, "There is no reason for thee to
torment thyself with perplexed and anxious thoughts, for I will
accomplish what I have promised - that I would become a deliverer to
my people." For this doubt might have occurred to them - "Why does
he exhort us to rejoice, while the Church of God is still in part
captive, and while those who have returned to their country are
miserably and cruelly harassed by their enemies?" To this objection
Zechariah answers in the person of God - that God would be able to
deliver them, though they were sunk in the deepest gulf. We hence
see how this verse harmonises with the other verses: he had before
spoken of the happy state of the Church under Christ as its king;
but as the condition of the people then was very hard and miserable,
he adds, that deliverance was to be expected from God.
    But we must observe, that a pronoun feminine is here used, when
he says, even thou, or, thou also. Both the Latins and Greeks have
been deceived by the ambiguity of the language used, and have
thought that the words are addressed to Christ, as though he was to
draw his captives from a deep pit; but God here addresses his
Church, as though he had said, "Hear thou." And the particle "gam"
is emphatical, meaning this - "I see that I do not prevail much with
you, for ye are in a manner overwhelmed by your calamities, and no
hope refreshes you, as you think yourselves visited, as it were,
with a thousand deaths; but still, though a mass of evils
disheartens you, or at least so far oppresses you as to render
inefficacious what I say - though, in short, ye be of all men the
most miserable, I will yet redeem your captives." But God addresses
the whole Church, as in many other places under the character of a
wife.
    He says, By the blood of thy covenant. This seems not to belong
properly to the Church, for there is no other author of the covenant
but God himself; but the relation, we know, between God and his
people, as to the covenant, is mutual. It is God's covenant, because
it flows from him; it is the covenant of the Church, because it is
made for its sake, and laid up as it were in its bosom. And the
truth penetrated more fully into the hearts of the godly, when they
heard that it was not only a divine covenant, but that it was also
the covenant of the people themselves: Then by the blood of thy
covenant, &c. Some refer this, but very unwisely, to circumcision,
for the Prophet no doubt had regard to the sacrifices. It was then
the same as though he had said - "Why do ye offer victims daily in
the temple? If ye think that you thus worship God, it is a very
gross and insane superstition. Call then to mind the end designed,
or the model given you from above; for God has already promised that
he will be propitious to you, by expiating your sins by the only
true sacrifice: And for this end offer your sacrifices, and that
blood will bring expiation with it. Now since God has not in vain
appointed your sacrifices, and ye observe them not in vain, no doubt
the benefit will come at length to light, for I have sent forth thy
captives. For God does not reconcile himself to men, that he may
destroy or reduce them to nothing, or that he may suffer them to
pine away and die; for why does God pardon men, but that he may
deliver them from destruction?"
    We now perceive why the Prophet thus speaks of the blood of the
covenant in connection with the salvation of the whole people. "Ye
daily offer victims," he says, "and the blood is poured on the
altar: God has not appointed this in vain." Now since God receives
you into favour, that ye may be safe, he will therefore deliver the
captives of his Church; I will send forth, he says, or, have sent
forth thy captives: for he expresses here in the past tense what he
would do in future.
    I will send forth thy captives from the pit in which there is
no water. He means a deep gulf, where thirst itself would destroy
miserable men without being drawn forth by a power from above. In
short, he means, first, that the Jews were sunk in the deep; and
secondly, that thirst would consume them, so that death was nigh at
hand, except they were miraculously delivered by God: but he reminds
them, that no impediment would prevent God from raising them to
light from the deepest darkness. We then see that this was added,
that the Jews might learn to struggle against all things that might
strengthen unbelief, and feel assured that they would be preserved
safe, for it is God's peculiar work to raise the dead. This is the
meaning. He now adds -

Zechariah 9:12
Turn you to the strong hold, ye prisoners of hope: even to day do I
declare that I will render double unto thee;

    Zechariah proceeds with the same subject. He bids the Jews
suddenly to retake themselves to their fortress. There is no doubt
but that he means by that term the holy land; nor do I oppose the
opinion of those who think the temple to be intended: for Jerusalem
and the whole of Judea is called a fortress, and for this reason,
because God had chosen his sanctuary there. It is then the same, as
though one wishing to collect a dispersed and straggling band of
soldiers were to say, "To the standard, to the standard;" or, "To
the troop, to the troop." For though Judea was not then fortified,
nay, Jerusalem itself had no high wall or strong towers, yet they
had God as their stronghold, and this was impregnable; for he had
promised that the Jews would be safe under the shadow of his wings,
though exposed to the caprices of all around them. Nor does he here
address them only who had returned, or the exiles who still remained
scattered in the East; but by this declaration he encourages the
whole Church, that they might be fully persuaded that when assembled
under the protection of God, they were as fortified as though they
were on every side surrounded by the strongest citadels, and that
there would be no access open to enemies.
    Return ye then to the stronghold. This could not have appeared
unreasonable; for we know that when they were building the city
their work was often interrupted; and we know also that the temple
was not then fortified by a wall. But Zechariah teaches them, that
in that state of things there was sufficient defence in God alone.
Though then the Jews were not made safe by moats, or by walls, or by
mounds, he yet reminds them, that God would be sufficient to defend
them, and that he would be to them, as it is said in another place,
a wall and a rampart. (Is. 26: 1.)
    But it is not without reason that he calls them the captives of
hope; for many had wholly alienated themselves from God and
altogether fallen away, so as to be unworthy of any promise. By this
mark then he distinguishes between the faithful captives and those
who had wholly degenerated and separated themselves from the family
of God, so as no more to be counted among his people. And this ought
to be carefully noticed, which interpreters have coldly passed by.
They have indeed said, that they are called captives of hope,
because they hoped to be saved; but they have not observed the
distinction, by which Zechariah intended to convey reproof to the
unbelieving Jews. It was therefore not without meaning that he
directed his word to the faithful only, who were not only captives,
but also captives having hope. I cannot finish to-day.
    
Prayer.
    
    Grant, Almighty God, that as we do not at this day look for a
Redeemer to deliver us from temporal miseries, but only carry on a
warfare under the banner of the cross, until he appear to us from
heaven to gather us into his blessed kingdom, - O grant, that we may
patiently bear all evils and all troubles: and as Christ once for
all poured forth the blood of the new and eternal covenant, and gave
us a symbol of it in the Holy Supper, may we, confiding in so sacred
a seal, never doubt but that he will be always propitious to us, and
render manifest to us the fruit of his reconciliation, when after
having supported us for a season under the burden of those miseries
by which we are now oppressed, thou gatherest us into that blessed
and perfect glory, which has been procured for us by the blood of
Christ our Lord, and which is daily set before us in the gospel, and
laid up for us in heaven, until we at length shall come to enjoy it
through the same, our Lord Jesus Christ. - Amen.


Lecture One Hundred and Fifty-fourth.

    In yesterday's lecture the Prophet exhorted the Jews to
assemble into that stronghold of which God was to be the guardian.
And we have said that Jerusalem was then to the godly an impregnable
fortress, though for the most part without walls, because the place
was as it were sacred to God, and as under his care and protection.
He now adds a confirmation of this truth, that they would be doubly
more blessed who had resorted to Jerusalem than their fathers before
their exile: for a comparison is no doubt made between them and
their fathers. From the reign of David until the exile, God had
proved by many tokens that he had a care for that people; he
afterwards raised up, as it were, a new Church, that is, when a
liberty to return was granted to the Jews. The meaning then here is,
that if the fathers before they were driven from their country had
experienced God kind and bountiful, those who had now returned to
their country would find God much more bountiful towards his new
Church. We now then understand what he means by double, even double
happiness; for God would increase his blessings to the Jews, though
their condition was then by no means desirable; nay, very hard
according to the estimation of the world. But he says, that he
declared from that day, intimating, that though the effect of this
prophecy was not immediately apparent, yet he spoke with confidence;
for they would in course of time find that nothing had been said to
them in vain or rashly. The Prophet then shows - here, that he spoke
with perfect confidence, and this in order to gain credit to the
promise, lest the Jews should doubt that what they heard from the
mouth of Zechariah should at length be made evident to them. Let us
now proceed -

Zechariah 9:13
When I have bent Judah for me, filled the bow with Ephraim, and
raised up thy sons, O Zion, against thy sons, O Greece, and made
thee as the sword of a mighty man.

    God declares here that the Jews would be the conquerors of all
nations, though they were then despised. That people, we know, were
hated by all; and they were at the same time weak, and had hardly
any strength, so as to be able to resist the wrongs done them on
every side. As then this trial might have terrified weak minds, the
Prophet says that the Jews would be as it were the bow and the
quiver of God, so that they would be able to pierce all nations with
their arrow; and that they would also be like a sword, which would
wound and lay prostrate the strongest.
    We now perceive the meaning of the words, and see also the
reason why the Prophet made this addition, even because the Jews
were filled with terror on seeing themselves surrounded on every
side by violent and strong enemies, to whom they were very unequal
in strength. Now, these similitudes we know occur elsewhere in
Scripture, and their meaning seems to be this - that the Jews would
be the conquerors of all nations, not by their own prowess, as they
say, but because the Lord would guide and direct them by his own
hand. For what is a bow except it be bent? and the bow itself is
useless, except the arrow be discharged. The Prophet then teaches
us, that though the Jews could do nothing of themselves, yet there
was strength enough in God's hand alone.
    I have bent for me, he says, Judah as a bow. The Lord reminds
the Jews of his own power, that they might not regard their own
strength, but acknowledge that they were made strong from above, and
that strength to overcome their enemies would be given them. Hence
he compares Ephraim to a quiver. But we have seen yesterday, that
Judah and Ephraim are to be taken as the same; for as it had been a
divided body, God intimates here, that when the Jews became again
united and joined together, and when the ten tribes showed brotherly
kindness towards the kingdom of Judah, then the people would be to
him like a bow well furnished, being fully supplied with arrows.
    He afterwards adds, I will rouse thy sons, O Sion, against thy
sons, O Javan. This apostrophe is more emphatical than if the third
person had been adopted; for by addressing first Sion, and then
Greece, he shows that he possesses power over all nations, so that
he raises up the one and casts down the other, as he pleases.
    As to the word "yavan", we have elsewhere seen that it is to be
taken for Greece, and now for all the countries beyond sea. Yet many
think that the word Jonah is derived from this Hebrew word, and, as
it often happens, is corruptly pronounced. But we may gather from
many instances that "yavan" is put for Greece, or for distant
countries, and specifically for Macedonia. It is then the same as
though he had said - That the Jews would be superior to all heathen
nations, even were they to unite together and bring vast forces from
distant lands. For the Greeks could not have waged war in Judea with
a small force; they must have brought with them large armies, to
fight in a strange country and unknown to them. Nor could the Jews
have attacked the Grecians or other remote nations, except they were
favoured with aid from heaven. For this reason also he adds, that
they would be like a sword, by which a strong man can destroy others
of less power. Let us now go on -

Zechariah 9:14
And the LORD shall be seen over them, and his arrow shall go forth
as the lightning: and the Lord GOD shall blow the trumpet, and shall
go with whirlwinds of the south.

    He goes on with the same subject, but explains what I have said
- that victory is promised to the Jews, not that which they could
gain by their own power, but that which should happen to them beyond
their expectation; for this is what is meant when he says, that God
would be seen over them. For though the events of all wars depend on
God, yet he is said to be seen where there is a remarkable victory,
which cannot be accounted for by men. When unequal armies engage, it
is no wonder when one becomes victorious; and it may sometimes be
that a less number overcomes a greater, even because it exceeded the
other in courage, in counsel, in skill, or in some other way, or
because the larger army fought from a disadvantageous position, or
trusting in its own strength rushed on inconsiderately. But when
consternation alone dejects one party and renders the other
victorious, in this case the power of God becomes evident. And even
heathens have thought that men are confounded from above when
courage fails them; and this is most true. We now then understand
why the Prophet says, that God would be seen over the Jews, even
because they would conquer their enemies, not by usual means, not
after an earthly manner, but in a wonderful way, so that it would
appear evident to be the work of God.
    He then adds, Go forth shall his arrow as lightning. He again
repeats and confirms what we have already observed that there would
be no movement among the Jews, no celerity, but what would be like
the sword, which lies quiet on the ground, except it be taken up by
the hand of man, and what also would be like the arrow, which can do
no harm except it be thrown by some one. We then see that the
victory mentioned before is ascribed to God alone. And for the same
reason he adds what follows, that Jehovah would come with the shout
of a trumpet, and also, with the whirlwind of the south. In a word,
he means that the work of God would be evident when the Jews went
forth against the enemies by whom they had been oppressed and would
still be oppressed. That they might not then compare their own with
their enemies' strength, the Prophet here brings God before them, by
whose authority, guidance, and power this war was to be carried on.
And then, that he might extol God's power, he says, that he would
come with the shout of a trumpet, and with the whirlwind of the
south.
    Interpreters take the whirlwinds of the south simply for
violent storms; for we know that the most impetuous whirlwinds arise
from the south. But as the Prophet joins the whirlwinds of the south
to the shout of a trumpet, he seems to me to allude to those
miracles by which God showed to the Jews in a terrific manner his
power on Mount Sinai, for the desert of Teman and Mount Paran were
in that vicinity. We have seen a similar passage in the third
chapter of Habakkuk, "God," he said, "shall come from Teman, the
Holy One from Mount Paran." The Prophet's object was to encourage
the Jews to entertain hope; for God, who had long concealed himself
and refrained from helping them, would at length come forth to their
aid. How? He reminded them in that passage of the records of ancient
history, for God had made known his power on Mount Sinai, in the
desert of Teman, and it was the south region with regard to Judea;
and we also know that trumpets sounded in the air, and that all this
was done that the Jews might reverently receive the law, and also
that they might feel certain that they would be always safe under
God's hand, since he thus shook the elements by his nod, and filled
the air with lightnings and storms and whirlwinds, and also made the
air to ring with the shouts of trumpets. It is for the same reason
that the Prophet speaks in this passage, when he says, that God
would make himself known as formerly, when he astonished the people
by the shouts of trumpets, and also when he appeared in whirlwinds
on Mount Sinai. He then adds -

Zechariah 9:15
The LORD of hosts shall defend them; and they shall devour, and
subdue with sling stones; and they shall drink, and make a noise as
through wine; and they shall be filled like bowls, and as the
corners of the altar.
    
    He expresses again the same thing in other words - that God
would be like a shadow to his people, so that he would with an
extended hand protect them from their enemies. Since the Jews might
have justly felt a distrust in their own strength, the Prophet
continually teaches them that their safety depended not on earthly
aids, but that God alone was sufficient, for he could easily render
them safe and secure. He also adds, that there would be to them
plenty of bread and wine to satisfy them. He seems here indeed to
promise too great an abundance, as by its abuse luxury came, for he
says, that they would be satiated and be like the drunken; they
shall drink, he says, and shall make a noise as through wine.
Certainly those who drink wine moderately, do not make noise, but
they are as composed and quiet after dinner as those who fast.
Zechariah then seems here to make an unreasonable promise, even that
of excess in meat and drink. But we have elsewhere seen that
wherever the Holy Spirit promises abundance of good things he does
not give loose reigns to men's lusts, but his object is only to show
that God will be so bountiful to his children that they shall stand
in need of nothing, that they shall labour under no want. Nay, the
affluence of blessings is to try our frugality, for when God pours
forth as it were with a liberal hand more than what is needful, he
thus tries the temperance of each of us; for when in the enjoyment
of great abundance, we of our own accord restrain ourselves, we then
really show that we are grateful to God.
    It is indeed true, that cheerfulness for abundance of blessings
is allowed us, for it is often said in the law, "Thou shalt rejoice
before thy God," (Deut. 12: 18;) but we must bear in mind, that
frugal use of blessings is required, in order that the gifts of God
may not be converted to a sinful purpose.
    Then the Prophet does not here excite or stimulate the Jews to
intemperance, that they might fill themselves with too much food, or
inebriate themselves with too much wine; but he only promises that
there would be no want of either food or drink when God blessed them
as in former days. And this seems also to be specified at the end of
the verse, when he mentions the horns of the altar. He had
previously said, that they would be full as the bowls were; but when
he adds, "the horns of the altar," he no doubt reminds them of
temperance, that they were to feast as though they were in God's
presence. They were indeed accustomed to pour out the wine and the
oil on the horns of the altar; but, at the same time, since they
professed that they offered from their abundance of wine and oil
some first-fruits to God, it behaved them to remember that their
wine was sacred, that their oil was sacred, as both proceeded from
God. The Prophet then declares, that the Jews would be thus enriched
and replenished with all good things, and that they were yet to
remember, that they were to live as in God's presence, lest they
should by luxury pollute what he had consecrated to a legitimate
end. He then adds -

Zechariah 9:16
And the LORD their God shall save them in that day as the flock of
his people: for they shall be as the stones of a crown, lifted up as
an ensign upon his land.

    He continues the same subject, but uses various figures, that
he might more fully confirm what then was incredible. He indeed
reminds them that God would not save his people in ah ordinary way,
such as is common to men. He compares them to sheep, that they might
know, as I have said already, that their salvation would come from
heaven, as they were themselves weak, and had no strength and no
power; for to show this was the object of this comparison. He
declares then that the Jews would be saved, because God would supply
them with every thing necessary to conquer their enemies; but that
he would in a wonderful manner help their weakness, even like a
shepherd when he rescues his sheep from the jaws of a wolf. For the
sheep, which escapes death by the coming of the shepherd, have no
reason to boast of victory, but all the praise is due to the
shepherd. So also God says, that it will be his work to deliver the
Jews from their enemies.
    By saying, his own people, he seems to confine to his elect
what appeared too general; for he had said "save then will God". It
is however certain that the people who were then small, had been cut
off, so that the greater part had perished; but at the same time it
was true that God was a faithful guardian of his people, for there
were then many Israelites, naturally descended from their common
father Abraham, who were only in name Israelites.
    He then adds another similitude, - that they would be elevated
high, like precious stones in a crown, which are borne on the head
of a king, as though he had said, that they would be a royal
priesthood according to what is said in the law. He had said before,
They shall subdue the stones, or, with the stones, of a sling. More
correct seems to be the opinion of those who read "with the stones
of a sling", that is, that the Jews would conquer their enemies, not
with swords, nor with arrows, but only with stones, in the same
manner as Goliath was slain by David. Though not given to warlike
arts, nor exercised in the use of arms, they would yet, as the
Prophet shows, be conquerors; for their slings would be sufficient
for the purpose of slaying their enemies. But some think that
heathens and the unbelieving are compared to the stones of the
sling, because they are worthless and of no account; which at the
first sight seems ingenious, but it is a strained view. It is not at
the same time improper to consider that there is here an implied
contrast between the stones of the sling, and the stones of a crown;
the Jews would cast stones from their slings to destroy their
enemies, and they themselves would be precious stones. The Prophet
seems here to represent the holy land as the chief part of the whole
world. Elevated, he says, shall be the stones of crown over the land
of God. Had he said over Egypt or over Assyria, the connection of
the clauses would not have been so appropriate; but he names Judea,
as the head of the world, and that the Jews, when prosperous and
happy in it, would be like the stones of a crown, all the parts set
in due order. In short, he shows, that the favour of God alone and
his blessing, would be sufficient to render the Jews happy, as they
would then excel in honour, enjoy the abundance of all good things,
and possess invisible courage to resist all their adversaries.
    Let us now enquire when all these things were fulfilled. We
have said that Zechariah, by promising fulness to the Jews, gave
them no unbridled license to indulge themselves in eating and
drinking, but only expressed and extolled, in hyperbolical terms,
the immense kindness and bounty of God to them. This is one thing.
    But at the same time we must by the way consider another
question: He says, that they would be like arrows and swords. Now as
they were too much inclined to shed blood, he seems here to excite
them in a manner to take vengeance fully on their enemies, which was
by no means reasonable. The answer to this is plain - that the Jews
were not to forget what God prescribed in his law: for as when God
promised large abundance of wine, and a plentiful provision, he did
not recall what he had already commanded - that they were to
practice temperance in eating and drinking; so now when he promises
victory over their enemies, he is not inconsistent with himself, nor
does he condemn what he had once approved, nor abrogate the precept
by which he commanded them, not to exercise cruelty towards their
enemies, but to restrain themselves, and to show mercy and kindness.
We hence see that we are not to judge from these words what is right
for us to do, or how far we may go in taking revenge on enemies; nor
to determine what liberty we have in eating and drinking. Such
things are not to be learnt from this passage, or from similar
passages; for the Prophet here does only set forth the power of God
and his bounty towards his people.
    Now again it may be asked, when has God fulfilled this, when
has he made the Jews far and wide victorious and the destroyers of
their enemies? All Christian expositors give us an allegorical
explanation, - that God sent forth his armies when he sent forth
Apostles into all parts of the world, who pierced the hearts of men,
- and that he slew with his sword the wicked whom he destroyed. All
this is true; but a simpler meaning must in the first place be drawn
from the words of the Prophet, and that is, - that God will render
his Church victorious against the whole world. And most true is
this; for though the faithful are not furnished with swords or with
any military weapons, yet we see that they are kept safe in a
wonderful manner under the shadow of God's hand. When adversaries
exercise cruelty towards them, we see how God returns their wicked
devices on their own heads. In this way is really fulfilled what we
read here, - even that the children of God are like arrows and
swords, and that they are also preserved as a flock; for they are
too weak to stand their ground, were not the Lord to put forth his
power, when he sees them violently assailed by the wicked. There is
then no need to turn the Prophet's words to an allegorical meaning,
when this fact is evident that God's Church has been kept safe,
because God has ever blunted all the weapons of enemies; yea, he has
often by a strong hand discharged his arrows and vibrated his sword.
For when Alexander the Great had passed over the sea, when he had
marched through the whole circuit of the Mediterranean sea, when he
had filled all the country with blood, he came at length to Judea;
how was it that he left it without committing any slaughter, without
exercising any cruelty, except that God restrained him? It will not
weary you, if I relate what we read in Josephus; and it is true I
have no doubt. He says, that when Alexander came, he was full of
wrath, and breathing threats against those Jews by whom he had not
been assisted, and who seemed to have despised his authority: after
having thus given vent to his rage, he at length came into the
presence of Jadeus the high-priest, and seeing him adorned with a
mitre, he fell down and humbly asked pardon; and while all were
amazed his answer was - that God had appeared to him in that form
while he was yet in Greece, and encouraged him to undertake that
expedition. When therefore he saw the image or figure of the God of
heaven in that sacerdotal dress, he was constrained to give glory to
God. Thus far Josephus, whose testimony in this instance has never
been suspected.
    There is then no reason for any one to weary himself in finding
out the meaning of the Prophet, since this fact is clear enough -
that God's elect have been victorious, because God has ever sent
forth his arrows and vibrated his sword. At the same time there is
another view of this victory; for alien and remote people were
subdued by the sword of the Spirit, even by the truth of the gospel:
but this is a sense deduced from the other; for when we apprehend
the literal meaning of the Prophet, an easy passage is then open to
us, by which we may come to the kingdom of Christ. These remarks
refer to the abundance of provisions, as well as to the victory over
enemies. It now follows -

Zechariah 9:17
For how great is his goodness, and how great is his beauty! corn
shall make the young men cheerful, and new wine the maids.

    The Prophet here exclaims at the incredible kindness of God,
that the Jews might learn to raise up their thoughts above the
world, as they were to look for that felicity which he had before
mentioned. We then see that by this exclamation a fuller
confirmation is given to what had been said by the Prophet, as
though his words were, - "No one ought to judge of God's favour, of
which I have spoken, according to his own doings, or conduct, or
experience; but on the contrary, every one of you ought to be filled
with amazement at God's incredible kindness, and at his incredible
beauty." But by the last word he understands the brightness or
splendour, which appears in all God's favours and gifts.
    He then concludes by saying, that the abundance of corn and
wine would be so great, that young men and young women would eat and
drink together, and be fully satisfied. Here a frivolous question
may be asked, whether Zechariah allowed the use of wine to young
women. But he speaks not here, as I have said before, of God's
blessing, as though it were an incentive to luxury; but what he
means is, that the abundance of provisions would be so great as to
be fully sufficient, not only for the old, but also for young men
and young women. We know that when there is but a small supply of
wine, it ought by right of age to be reserved for the old, but when
wine so overflows that young men and young women may freely drink of
it, it is a proof of great abundance. This then is simply the
meaning of the Prophet: but something more shall be said to-morrow
on the subject.
    
Prayer.
    
    Grant, Almighty God, that as we cannot look for temporal or
eternal happiness, except through Christ alone, and as thou settest
him forth to us as the only true fountain of all blessings, - O
grant, that we, being content with the favour offered to us through
him, may learn to renounce the whole world, and so strive against
all unbelief; that we may not doubt but that thou wilt ever be one
kind and gracious Father, and fully supply whatever is necessary for
our support: and may we at the same time live soberly and
temperately, so that we may not be under the power of earthly
things; but with our hearts raised above, aspire after that heavenly
bliss to which thou invites us, and to which thou also guides us by
such helps as are earthly, so that being really united to our head,
we may at length reach that glory which has been procured for us by
his blood. - Amen.
    
    
    
Chapter 10.


Lecture One Hundred and Fifty-fifth.


Zechariah 10:1
Ask ye of the LORD rain in the time of the latter rain; so the LORD
shall make bright clouds, and give them showers of rain, to every
one grass in the field.
    
    Zechariah, after having shown that God would be bountiful
towards the Jews, so that nothing necessary to render life happy and
blessed should be wanting, now reproves them for their unbelief,
because they did not expect from the Lord what he was ready fully to
bestow on them. As then it depended on them only, that they did not
enjoy abundance of all blessings, he charges them with ingratitude:
for though he exhorts them to prayer, there is yet an implied
reproof. One by merely reading over the words may think that a new
subject is here introduced, that the Jews are directed to ask of the
Lord what he had previously promised them; but he who will more
minutely consider the whole context, will easily find that what I
have stated is true - that the Jews are here condemned, and on this
account, because they closed the door against God's favour; for they
were straitened in themselves, as all the unbelieving are, who
cannot embrace the promises of God; nor is it at all doubtful but
that many made great complaints, when they found themselves
disappointed of their wishes. They had indeed hoped for a most
abundant supply of corn and wine, and had also promised to
themselves all kinds of blessings, yet the Lord, as we have seen in
the book of Haggai, had begun to withdraw his hand, so that they
laboured under want of provisions; and when mine and thirst
oppressed them, they thought that they had been in a manlier
deceived by God. On this ground the Prophet expostulates with them;
they thrust from themselves, by their want of faith, the favour
which had been prepared for them. We now then understand the
Prophet's meaning.
    He bids them to ask rain of Jehovah. They ought indeed to have
done this of themselves without being reminded; for though Christ
has delivered to his Church a form of prayer, it ought yet to be as
it were the dictate of nature to seek of God our daily bread; and it
is not without reason that he claims to himself the name of a
Father. The Prophet then does here reprove the Jews for their brutal
stupidity - that they did not ask rain of the Lord. He adds, at the
late seasons, that is, at spring time; for rains at two seasons were
necessary for the corn, after sowing and before harvest, and
whenever Scripture speaks of fruitfulness or of a large produce, it
mentions rain at these two seasons. Zechariah in this place only
refers to the vernal before harvest; for in that hot country the
earth wanted new moisture, Ask, he says, rain at the beginning of
summer.
    Jehovah, he adds, will give it; he will make clouds, or storms,
or boisterous winds, as some read; but it is evident from other
passages that "chazizim" means clouds, which are as it were
preparations for rain. He then says, that a shower would come with
the rain; for some take "geshem" for a shower, that is, heavy rain;
but the Prophet introduces here the two words, as though he had
said, that the rains would be continued until the ground was
saturated and the dryness removed. Some translate, "the rain of a
shower," but this would be too strained. I prefer then this
rendering, He will give rain, a shower, that is, abundant rain; to
every one grass in the field, that is, so that there may be moisture
enough for the ground. In short, he promises a plentiful irrigation,
that drought might not deprive them of the hope of food and support.
What I have stated will appear more clear from the following verse,
for he adds -

Zechariah 10:2
For the idols have spoken vanity, and the diviners have seen a lie,
and have told false dreams; they comfort in vain: therefore they
went their way as a flock, they were troubled, because there was no
shepherd.

    Here the Prophet, as I have said, confirms the truth, that the
blame justly belonged to the Jews that God did not deal more
liberally with them; for he shows that they had fallen into
superstitions, and had thus turned away the favour of God, which was
already certain and nigh to them. Zechariah does not here condemn
foreign nations given to superstitions; but, on the contrary, he
reproves the Jews themselves for leaving the true God, and for
retaking themselves to idols, to soothsayers, and diviners, and for
having thus preferred to feed on their own delusions, rather than to
open the door to the favour of God, who had freely promised that he
would suffer them to want nothing. As then God had kindly invited
the Jews to himself, as he had showed himself ready to do them good,
was it not the basest ingratitude in them to turn away to idols and
to attend to magical delusions? for they might have safely
acquiesced in God's word. They would not have been deprived of their
hope, had they been firmly persuaded that God had spoken the truth
to them. As then they had done so grievous a wrong to God, as to run
after idols, and after the crafts and impostures of Satan, the
Prophet here deservedly condemns them for this wickedness.
    Images, he says, have spoken vanity, and diviners have seen
falsehood, and have told dreams of vanity. He means, in short, that
whatever means unbelieving men may try, they can attain nothing, and
they will at length find that they have been miserably deceived by
Satan. They have recourse to various expedients, for unbelief is
full of bustle and fervour: "O! this will not succeed, I will try
something else." Thus the unbelieving wander, and resort to many and
various expedients. But the Prophet teaches this general truth -
that when men turn away from God, they have recourse to vain things;
for there is no truth without God.
    He afterwards adds, that on account of idols, as well as of
diviners and magicians, consolation was given in vain; and this he
confirms by the event, and says, that they had wandered as sheep,
that they had been distressed, because there was no shepherd. The
Prophet no doubt refers here to the time of exile, that the Jews
might learn to be wise, at least by the teaching of experience; for
they had known to their great loss, that without God there is no
real and solid comfort: nor does he without reason upbraid them with
the punishment which their fathers had suffered, for he saw that
they were walking in their steps. Since then the Jews were imitating
the depraved inquisitiveness of their fathers, the Prophet justly
charges them, that they did not acknowledge what, by the event
itself, was well known to all; for the common proverb is, that
experience is the teacher of fools. Since they did not become wise
even when smitten, their stupidity was more than proved. We now then
perceive what the Prophet means.
    But we must first notice, that when he bids them to ask rain of
the Lord, he speaks of the kingdom of Christ, as all the Prophets
are wont to do; for since the Redeemer, promised to the Jews, was to
be the author of all blessings, whenever the Prophets speak of his
coming, they also promise abundance of corn, and plentiful
provisions, and peace, and everything necessary for the well-being
of the present life. And Zechariah now follows the same course, when
he declares that it was not owing to anything in God that he did not
kindly supply the Jews with whatever they might have wished, but
that the fault was with themselves; for they had by their unbelief,
as it has been said, closed the door against his favour. We must yet
ever remember what we stated yesterday - that whatever the Prophets
have said concerning a blessed life, ought to be judged of according
to t