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