(Calvin. Commentaries on the Prophet Zechariah. Part 10)
Chapter 5.
Lecture One Hundred and Forty-third.
Zechariah 5:1-4
1 Then I turned, and lifted up mine eyes, and looked, and behold a
flying roll.
2 And he said unto me, What seest thou? And I answered, I see a
flying roll; the length thereof is twenty cubits, and the breadth
thereof ten cubits.
3 Then said he unto me, This is the curse that goeth forth over the
face of the whole earth: for every one that stealeth shall be cut
off as on this side according to it; and every one that sweareth
shall be cut off as on that side according to it.
4 I will bring it forth, saith the LORD of hosts, and it shall enter
into the house of the thief, and into the house of him that sweareth
falsely by my name: and it shall remain in the midst of his house,
and shall consume it with the timber thereof and the stones thereof.
The angel shows in this chapter, that whatever evils the Jews
had suffered, proceeded from the righteous judgement Of God; and
then he adds a consolation - that the Lord would at length alleviate
or put an end to their evils, when he had removed afar off their
iniquity. Interpreters have touched neither heaven nor earth in
their explanation of this prophecy, for they have not regarded the
design of the Holy Spirit. Some think that by the volume are to be
understood false and perverted glosses, by which the purity of
doctrine had been vitiated; but this view can by no means be
received. There is no doubt but that God intended to show to
Zechariah, that the Jews were justly punished, because the whole
land was full of thefts and perjuries. As then religion had been
despised, as well as equity and justice, he shows that it was no
wonder that a curse had prevailed through the whole land, the Jews
leaving by their impiety and other sins extremely provoked the wrath
of God. This is the import of the first part. And, then, as this
vision was terrible, there is added some alleviation by representing
iniquity in a measure, and the mouth of the measure closed, and
afterwards carried to the land of Shinar, that is, into Chaldea,
that it might not remain in Judea. Thus in the former part the
Prophet's design was to humble the Jews, and to encourage them to
repent, so that they might own God to have been justly angry; and
then he gives them reason to entertain hope, and fully to expect an
end to their evils, for the Lord would remove to a distance and
transfer their iniquity to Chaldea, so that Judea might be pure and
free from every wickedness, both from thefts and acts of injustice,
by which it had been previously polluted. But every sentence must be
in order explained, that the meaning of the Prophet may be more
clearly seen.
He says, that he had returned; and by this word this vision is
separated front the preceding visions, and those also of which we
have hitherto spoken, were not at the same time exhibited to the
Prophet, but he saw them at different times. We may hence learn that
some time intervened before the Lord presented to him the vision
narrated in this chapter. He adds, that he raised up his eyes and
looked; and this is said that we may know that what he narrates was
shown to him by the prophetic Spirit. Zechariah very often raised up
his eyes though God did not immediately appear to him; but it
behaved God's servants, whenever they girded themselves for the
purpose of teaching, to withdraw themselves as it were from the
society of men, and to rise up above the world. The raising up of
the eyes then, mentioned by Zechariah, signified something special,
as though he had said, that he was prepared, for the Lord had
inwardly roused him. The Prophets also, no doubt, were in this
manner by degrees prepared, when the Lord made himself known to
them. There was then the raising up of the eyes as a preparation to
receive the celestial oracle.
He afterwards adds, that he was asked by the angel what he saw.
He might indeed have said, that a roll flying in the air appeared to
him, but he did not as yet understand what it meant; hence the angel
performed the office of an interpreter. But he says, that the roll
was twenty cubits long, and ten broad. The Rabbis think that the
figure of the court of the temple is here represented, for the
length of the court was twenty cubits and its breadth was ten; and
hence they suppose, that the roll had come forth from the temple,
that there might be fuller reason to believe that God had sent forth
the roll. And this allusion, though not sufficiently grounded, is
yet more probable than the allegory of the puerile Jerome, who
thinks that this ought to be applied to Christ, because he began to
preach the gospel in his thirtieth year. Thus he meant to apply this
number to the age of Christ, when he commenced his office as a
teacher. But this is extreme trifling. I do not feel anxious to know
why the length or the breadth is mentioned; for it seems not to be
much connected with the main subject. But if it be proper to follow
a probable conjecture, what I have already referred to is more
admissible - that the length and breadth of the roll are stated,
that the Jews might fully understand that nothing was set before
them but what God himself sanctioned, as they clearly perceived a
figure of the court of the temple.
The angel then says, that it was the curse which went forth
over the face of the whole land. We must remember what I have just
said, that God's judgement is here set forth before the Jews, that
they might know how justly both their fathers and themselves have
been with so much severity chastised by God, inasmuch as they had
procured for themselves such punishments by their sins. From the
saying of the angel, that the roll went through the whole land, we
learn, that not only a few were guilty, or that some corner of the
land only had been polluted, but that the wrath of God raged
everywhere, as no part of the land was pure or free from wickedness.
As then Judea was full of pollutions, it was no wonder that the Lord
poured forth his wrath and overwhelmed, as it were with a deluge,
the whole land.
It afterwards follows, for every thief, or every one that
steals, shall on this as on that side, be punished, or receive his
own reward; and every one who swears, shall on this as on that side
be punished. As to the words, interpreters differ with regard to the
particles, "mizeh kamoha"; some take the meaning to be, "by this
roll, as it is written;" others, "on this side of the roll, as on
the other;" for they think that the roll was written on both sides,
and that God denounced punishment on thieves as well as on
perjurers. But I rather apply the words to the land, and doubt not
but that this is the real meaning of the Prophet. As then there is
no respect of persons with God, the Prophet, after having spoken of
the whole land, says, that no one who had sinned could anywhere
escape unpunished, for God would from one part to the other summon
all to judgement without any exception.
Now the Prophet says, that all perjurers, as well as thieves,
shall be punished; and there is nothing strange in this, for God,
who has forbidden to steal, has also forbidden to forswear. He is
therefore the punisher of all transgressions. Those who think that
this roll was disapproved, as though it contained false and
degenerate doctrine, bring this reason to prove its injustice, that
the thief is as grievously punished as the perjurer: but this is
extremely frivolous. For, as I have said already, God shows here
that he will be the defender of his law in whatever respect men may
have transgressed it. We must therefore remember that saying of
James, "he who forbids to commit adultery, forbids also to steal:
whosoever then offends in one thing is a transgressor of the whole
law:" (James 2: 11:) for we ought not simply to regard what God
either commands or forbids, but we ought ever to fix our eyes on his
majesty, as there is nothing so minute in the law which all ought
not reverently to receive; for the laws themselves are not only to
be regarded, but especially the lawgiver. As then the majesty of God
is dishonoured, when any one steals, and when any one transgresses
in the least point, he clearly shows that the word of God is not
much regarded by him. It is hence right that thieves and perjurers
should be alike punished: yet the Scripture while it thus speaks,
does not teach that sins are equal in enormity, as the Stoics in
former times foolishly and falsely taught. But the equality of
punishment is not what is here referred to; the angel means only,
that neither thieves nor perjurers shall go unpunished, as they have
transgressed the law of God.
We must also observe, that the mode of speaking adopted here is
that of stating a part for the whole; for under the word theft is
comprehended whatever is opposed to the duties of love; so that it
is to be referred to the second table at the law. And the Prophet
calls all those perjurers who profane the worship of God; and so
perjury includes whatever is contrary to the first table of the law,
and tends to pollute the service due to God. The meaning is, - that
God, as I have said, will be the punisher of all kinds of
wickedness, for he has not in vain given his law. Much deceived then
are those who flatter themselves, as though by evasions they can
elude the judgement of God, for both thieves and perjurers shall be
brought before God's tribunal, so that no one can escape, that is,
no wickedness shall remain unpunished; for not in vain has he once
declared by his own mouth, that cursed are all who fulfil not
whatever has been written. (Deut. 27: 26.)
And the same thing the Prophet more clearly expresses in the
following verse, where God himself declares what he would do, that
he would cause the curse to go forth over the whole land; as though
he had said, "I will really show, that I have not given the law that
it may be despised; for what the law teaches shall be so
efficacious, that every one who violates it shall find that he has
to do, not with a mortal man, nor with sounds of words, but with the
heavenly judge; I will bring forth the curse over the whole land."
I have said, that the Prophet was instructed in the import of
this vision, that all the Jews might know that it was nothing
strange that they had been so severely chastised, inasmuch as they
had polluted the whole land by their sins, so that no part of the
law was observed by them; for on the one hand they had corrupted the
worship of God and departed from true religion; and on the other,
they distressed one another by many wrongs, and oppressed them by
frauds. As then no equity prevailed among the people, nor any true
religion, God shows that he would punish them all, as none were
guiltless.
He afterwards adds, It shall come into the house of the thief,
and into the house of him who swears in my name falsely; and there
will it reside, and it shall consume the hoarse, both the wood and
the stones. Here the Prophet further stimulates the Jews to
repentance, by showing that the curse would so fly as to enter into
all their houses; as though he had said, "In vain shall they, who
deserve punishment, fortify or shut up themselves; for this curse,
which I send forth, shall come to each individual, and with him it
shall remain." We know that hypocrites so flatter themselves, as
though they could escape for the moment while God is angry and
displeased; but the Prophet shows here that vain is such a hope, for
the curse would overtake all the ungodly, and wholly overthrow them;
yea, it would consume their houses, both the wood and the stones. In
short, he intimates, that punishment ends not until men are
reconciled to God. And by these words he reminds us how terrible it
is to fall into the hands of God, for he will punish the ungodly and
the wicked until he reduces them to nothing. We now then comprehend
the design of the Prophet and the meaning of the words. It now
follows -
Zechariah 5:5-8
5 Then the angel that talked with me went forth, and said unto me,
Lift up now thine eyes, and see what is this that goeth forth.
6 And I said, What is it? And he said, This is an ephah that goeth
forth. He said moreover, This is their resemblance through all the
earth.
7 And, behold, there was lifted up a talent of lead: and this is a
woman that sitteth in the midst of the ephah.
8 And he said, This is wickedness. And he cast it into the midst of
the ephah; and he cast the weight of lead upon the mouth thereof.
Here I stop; I intended to add all the verses, but I can hardly
finish the whole to-day. It will be enough for us to understand that
this is the second part of the vision, in which the Prophet, in
order to relieve or in some measure to mitigate the sorrow of the
Jews, shows, that God would not treat them with extreme rigour, so
as to punish them as they deserved, but would chastise them with
paternal moderation. Hence he says, that a measure appeared to him
and a woman in the measure. The woman was wickedness; there was also
a covering of lead, a wide or an extended piece. The plate of lead
was borne upwards when the woman was seen in the measure. He then
says, that the measure was closed up, and that there impiety was
kept hid as a captive in prison. He afterwards adds, that it was
driven away into the land of Shinar, very far from Judea, and that
wickedness was thus turned over to the enemies of the chosen people.
We see that God, as I have already noticed, gives here a token
of favour; for he says that wickedness was shut up in a measure.
Though then he had spoken hitherto severely, that he might shake the
Jews with dread, it was yet his purpose soon to add some
alleviation: for it was enough that they were proved guilty of their
sins, that they might humble themselves and suppliantly flee to
God's mercy, and also that repentance might really touch them, lest
they should murmur, as we know they had done, but submit themselves
to God and confess that they had suffered justly. Since then the
angel had already shown that the curse had deservedly gone over the
face of the whole land, because no corner was free from wickedness,
the angel now adds, that he came to show a new vision, Raise, he
says, now thine eyes, and see what this is which goes forth. The
Prophet was no doubt cast down with fear, so that he hardly dared to
look any longer. As then the curse was flying and passing freely
here and there, the Prophet was struck with horror, and not without
reason, since he beheld the wrath of God spreading everywhere
indiscriminately. This is the reason why the angel now animates him
and bids him to see what was going forth. And he tells what was
exhibited to him, for he saw a measure; which in Hebrew is "'efah";
and some render it measure or bushel; others, firkin or cask; but in
this there is no difference. When the Prophet saw this measure, he
asked the angel what it was: for the vision would have been useless,
had he not been informed what the measure and the woman sitting in
it signified, and also the lead covering. He therefore asked what
they were.
Then the angel answered, This is the measure that goes forth,
and this is their eye in all the earth. By saying that the measure
is their eye, he no doubt means that the ungodly could not thus be
carried away at their own pleasure, but that God restrained them
whenever it seemed good to him; for they could not escape his sight.
For by their eyes he understands passively the power of seeing in
God, by which he notices all the sins of the ungodly, that he may
check them when he pleases, when they hurry on without restraint.
But that the meaning of the Prophet may be made more clear, let
us first see what wickedness means, - whether it is to be taken for
those sins which provoked God's wrath against the Jews, - or whether
for those wrongs which heathen enemies had done. The last is the
view I prefer, though if we take it for the wickedness which had
previously reigned in Judea, the meaning would not be unsuitable.
For as wickedness is hateful to God, his vengeance against the Jews
could not have ceased except by cleansing them from their sins, and
by renewing them by his Spirit. For they had carried on war with him
in such a way, that there was no means of pacifying him but by
departing from their sins. And whenever God reconciles himself to
melt, he at the same time renews them by his Spirit; he not only
blots out their sins, as to the guilt, but also regenerates those
who were before devoted to sin and the devil, so that he may treat
them kindly and paternally.
With regard then to the subject in hand, both views may be
suitably adopted. We may consider the meaning to be, - that God
would take away iniquity from Judea by cleansing his Church from all
defilements, since the Jews could not partake of his blessing except
iniquity were driven afar off and banished. As God then designed to
be propitious to his people, he justly says, that he would cause
wickedness to disappear from the midst of them. Yet the other view,
as I have said, is more agreeable to the context, - that wickedness
would not be allowed freely to prevail as before; for we know that
loose reins had been given to the cruelty of their enemies, inasmuch
as the Jews had been exposed to the wrongs of all. As then they had
been so immoderately oppressed, God promises that all unjust
violence should be driven afar off and made to depart into the land
of Shinar, that is, that the Lord would in turn chastise the
Babylonians and reward them as they had deserved. The import of the
whole is, that God, who had chosen the seed of Abraham, would be
propitious to the Jews, so as to put an slid at length to their
calamities.
Now the Prophet says that wickedness, when first seen, was in
mid air, and in a measure; but at the same time he calls the measure
the eye of the ungodly, for though wickedness extends itself to all
parts, yet God confines it within a hidden measure; and this he
designates by eyes, whereby he seems to allude to a former prophecy,
which we have explained. For he had said that there were seven eyes
in the stone of the high priest, because God would carry on by his
providence the building of the temple. So also he says, that God's
eyes are upon all the ungodly, according to what is said in the book
of Psalms - "The eyes of the Lord are over the wicked, to destroy
their memory from the earth." (Ps. 34: 17.) And this mode of
speaking often occurs in Scripture. The meaning then is, that though
wickedness spreads and extends through the whole earth, it is yet in
a measure; but this measure is not always closed up. However this
may be, still God knows how to regulate all things, so that impiety
shall not exceed its limits. And this is most true, whatever view
may be taken; for when enemies harass the church, though they may be
carried along in the air, that is, though God may not immediately
restrain their wrongs, they yet sit in a measure, and are ruled by
the eyes of God, so that they cannot move a finger, except so far as
they are permitted. Let us in a word know, that in a state of things
wholly disordered, God watches, and his eyes are vigilant, in order
to put an end to injuries. The same also may be said when God gives
up to a reprobate mind those who deserve such a punishment; for
though he cast them away, and Satan takes possession of them, yet
this remains true - that they sit in a measure. They are not indeed
shut in; but we ought not, as I have said, to suppose that God is
indifferent in heaven, or that sins prevail in the world, as though
he did not see them; for his connivance is not blindness. The eyes
of God then mark and observe whatever sins are done in the world.
Now the angel adds, that a thin piece of lead was cast over the
mouth of the measure, and that wickedness was cast into the measure.
The expression, that wickedness was thrown into the measure, may be
explained in two ways - either that God would not permit so much
liberty to the devil to lead the Jews to sin as before; for how
comes it that men abandon themselves to every evil, except that God
forsakes them, and at the same time delivers them up to Satan, that
he may exercise his tyranny over them? or, that a bridle would be
used to restrain foreign enemies, that they might not in their
wantonness oppress the miserable people, and exercise extreme
violence. God, then, intending to deliver them from their sins, or
to check wrongs, shuts up wickedness, as it were, in a measure; and
then he adds a cover; and it is said to have been a thin piece, or a
weight of lead, because it was heavy; as though the Prophet had
said, that whenever it pleased God iniquity would be taken captive,
so that it could not go forth from its confinement or its prison. It
afterwards follows -
Zecharia 5:9-11
9 Then lifted I up mine eyes, and looked, and, behold, there came
out two women, and the wind was in their wings; for they had wings
like the wings of a stork: and they lifted up the ephah between the
earth and the heaven.
10 Then said I to the angel that talked with me, Whither do these
bear the ephah?
11 And he said unto me, To build it an house in the land of Shinar:
and it shall be established, and set there upon her own base.
The Prophet says here that such would be the change of things,
that God would in turn afflict the Chaldeans, who had so cruelly
treated the chosen people. And this is the reason why I think that
iniquity is to be taken for the violent injustice and plunder which
heathen enemies had exercised towards the Jews. For when he says
that a house would be for iniquity in the land of Shinar, it is as
though he had said, "as Judea has been for a long time plundered by
enemies, and has been exposed to their outrages, so the Chaldeans in
their turn shall be punished, not once, nor for a short time, but
perpetually; for God will fix a habitation for wickedness in their
land." We hence see the design of the vision, that is, that when God
had mercy on his Church its enemies would have to render an account,
and that they would not escape God's hand, though he had employed
them to chastise his people.
He says then, that wickedness was taken away, that a house
might be made for it, that is, that it might have a fixed and
permanent dwelling in the land of Shinar, which means among the
Chaldeans, who had been inveterate enemies to the Jews; and as
Babylon was the metropolis of that empire, he includes under it all
the ungodly who opposed or persecuted the children of God. Why God
represents the measure as carried away by women rather than by men
does not appear to me, except it was that the Jews might know that
there was no need of any warlike preparations, but that their
strongest enemies could be laid prostrate by weak and feeble
instruments; and thus under the form of weakness his own power would
be made evident. The Prophet saw women with wings, because sudden
would be the change, so that in one day, as we shall presently see,
wickedness was taken away. By the wings of a stork either celerity
or strength is indicated. This is the sum of the whole.
Prayer.
Grant, Almighty God, that as thou threatens us with severe
punishment to restrain us from sin, we may regard thy judgement, and
not abuse thy long-suffering in sparing us for a time; and also
that, whenever thou chastises us, we may seriously consider that we
deserve thy displeasure, as we have in various ways provoked thy
wrath: and may we not at the same time despair or be broken down,
but learn so to recomb on thy mercy as not to doubt but that there
will be a seasonable end to our evils, and that thou wilt not only
mitigate the rigour of punishment as far as necessary for our
comfort, but wilt also punish our enemies, so that we may know that
nothing is better for us, or more desirable, than to be chastised by
thy hand, not that thou mayest destroy us, but recall us to the way
of salvation, until we be at length made capable of receiving that
favour which has been laid up for us in heaven, through Jesus Christ
our Lord. - Amen.
(Calvin... on Zechariah)
Continued in Part 11...
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