(Calvin. Commentaries on the Prophet Zechariah. Part 4)
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.
(Calvin... on Zechariah)
Continued in Part 5...
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