(Calvin. Commentaries on the Prophet Zechariah. Part 28)
Lecture One Hundred and Sixty-first.
Zechariah 12:7
The LORD also shall save the tents of Judah first, that the glory of
the house of David and the glory of the inhabitants of Jerusalem do
not magnify themselves against Judah.
The Prophet teaches us again, - that there is no need of helps
when God stretches forth his hand to preserve his people; for he is
alone abundantly sufficient. And the design of the verse is to show,
that the Jews were to learn to acquiesce in God alone, though they
might find themselves destitute of every earthly assistance; for
when God purposes to save, he needs no help, as we have said; nor
does he borrow any, as he by himself is fully sufficient.
But by the word, Tabernacles, the Prophet means, as I think,
sheds, such as afforded but partial protection. It is indeed true
that tents are called "sachot" in Hebrew; but the same is often
meant by the "'ohalim", tents, which afforded a temporary
accommodation; for they were not strongly built, as it is evident
from many passages. I allow that all houses without any difference
are sometimes called tabernacles, "'ohalim"; but the word properly
signifies a tent, built as a temporary convenience; for it is said
that the fathers dwelt in tents, when they had no fixed habitation.
Let us now see why the Prophet speaks of tents. He may have
alluded to their dwelling in the wilderness; but as this may seem
too remote, I consider that he simply refers to the tents in which
the Jews dwelt when they had entered the land, after their
deliverance from Egypt; for they must have been wonderfully
protected by the hand of God, inasmuch as they had provoked all
their neighbours and kindled the hatred of all against themselves.
There were indeed some fortified cities; but for the most part they
lived in villages, and the greatest part of the people were no doubt
satisfied with their tents or sheds. Hence as the Israelites then
had no defence, the Prophet now reminds them, that they were then
protected by God alone, in order that they might believe that they
should in future be safe and secure, as God would defend them to the
end. There is then here an implied comparison between tents and
fortified cities; and the Prophet bids them to consider what their
fathers had formerly experienced, for God faithfully defended them,
even when they were unprotected and exposed to the attacks of their
enemies.
He says first, Jehovah will save the tents, &c.; as though he
had said, "Know that your fathers were formerly defended by the hand
of God, when they did not, as to the greater part of them, dwell in
cities, but lived scattered in villages: since God then had been the
preserver of his people many ages before a king was made, believe
that he will be the same to you hereafter." But we must yet remember
what we said yesterday, - that the Jews who had returned to their
country had a promise of God's help, in order that the Israelites,
who were retained by their own sloth in Babylon, might know that
they were justly suffering punishment for their ingratitude, because
they had not given glory to God, as they ought to have done, by
committing themselves to his protection, and thus relying on his
defence, so as not to seek other helps from the world: he will then
save them, he says, as at the beginning; for as, the particle of
similitude, is to be understood here.
He then adds, And hence boast shall not the honour of the house
of David and the honour of the citizen of Jerusalem over Judah. This
latter clause is added, I think, by way of explanation; and this is
evident from the subject itself for God declares, that he would be
the protector of the helpless, so that they would be no less
victorious than if they possessed many armed soldiers, and were
furnished with money and other necessaries to carry on war. For by
comparing here the house of David and the inhabitants of Jerusalem
with Judah, he has no doubt a regard to this, - that though there
was no kingdom and no fortified cities, there would yet be
sufficient protection in him alone, so that he could by himself
defend the people, though unarmed, and having no swords, nor power,
nor any other requisite means. Boast then shall not the house of
David: and this seems to have been mentioned designedly, for while
they trusted in their own wealth and power, they did not rest on God
as they ought to have done.
As then the Jews had been elated with vain pride, while the
dignity of the kingdom remained, and while they possessed wealth and
warlike instruments, God here reproves this false confidence; for
the Jews had thus obscured his gratuitous favour. For however great
might have been the treasures collected by David and Solomon, and
however formidable they might have been to their enemies and the
neighbouring nations, they ought yet to have relied on the
protection of God alone. Since then earthly helps had inflated their
minds, God now reproves their vain conceit, and shows that the
condition of the people would be no less happy, when no king sat on
the throne, and no aids enlisted for the protection of the people;
and therefore he declares, that though exposed to all evils, they
should yet be safe and secure, for God would defend them. This is
the reason why the Prophet says, that the royal posterity would not
glory against Judah, though dwelling in tents, nor the citizens of
Jerusalem, who were then as it were the courtiers: for as the royal
seat was at Jerusalem, a sort of vain boasting was made by all the
citizens. As then all of them despised the inhabitants of the
country, when the condition of the city was illustrious, the Prophet
says, the posterity of David and Jerusalem shall not hereafter glory
against the people of Judah, scattered in the open fields. It then
follows -
Zechariah 12:8
In that day shall the LORD defend the inhabitants of Jerusalem; and
he that is feeble among them at that day shall be as David; and the
house of David shall be as God, as the angel of the LORD before
them.
He goes on with the same subject; and he says that God would be
like a shield to protect the Jews. For though the verb "yagan" is
used here, yet as it is derived from "magen", which means a shield,
that metaphor is to be understood here, - even that the Jews, though
without power and without warlike instruments, would yet be safe
under the protection of God, for he being their shield would be
sufficient. And God is here indirectly opposed to all kinds of
fortresses which men too anxiously seek, and on which they vainly
depend. The Prophet then no doubt claims here for God a power, which
in opposition to the whole world, and when no other help appears,
would be found sufficient to subdue all enemies and to save his
people. Jehovah then shall be, he says, a shield.
But there seems to be here something inconsistent; for he had
said before that the Jews would be safe wherever they lived, though
they did not dwell at Jerusalem; but now he confines this promise to
the citizens of Jerusalem. The answer to this is plain: We observed
yesterday, that the piety of those was commended who had preferred
to undergo many and grievous trials in returning home, and then to
expose themselves to many dangers, rather than to continue in exile,
as in that case they wholly separated themselves from the temple.
Now since this was the object of the Prophet, it is no wonder that
he one while names the inhabitants of Jerusalem, and that at another
time he includes generally all the Jews. And by saying in the last
verse, that the citizens of Jerusalem were not to glory against the
country people, scattered in the villages, he intended, in adopting
this way of speaking, to humble the citizens of Jerusalem, but not
to exclude them from the promise made to all: as God then was to be
the defender of all, the Prophet returns again to Jerusalem. For as
God had chosen there his sanctuary, it is not to be wondered that
the place was precious in his sight. But it was yet necessary to
take away all pride from the Jews, that they might not, as it has
been said, trust in earthly aids and supports. This is the meaning,
when he says, the protection of God shall be on the inhabitants of
Jerusalem.
He now adds - The feeble among them shall be like David. Some
give a refined explanation - that as David, who was not trained up
for war, and was by no means strong, being, almost a boy, yet slew
the proud giant Goliath, so the feeble among the Jews, as they
think, will, by God's power, be made victorious over their enemies.
But this seems forced. The Prophet, then, I have no doubt, connects
the whole together, and considers David as a king; for when David
slew Goliath, he was yet a boy, remarkable for no velour. After he
attained the kingdom, he became more eminent, we know, in every way,
than all the kings of the earth. It is then this eminence which the
Prophet has in view, when he says that the least and the most
despised among them would be like David; as though he had said -
"They shall all be endued with royal and heroic velour, not only the
common people, but even those who seemed to be like women, and who
possessed nothing that was manly; they would yet excel as David in
heroic velour."
It then follows - And the whole house of David shall be as
angels; that is, the royal posterity shall be remarkable for angelic
velour. And it was necessary to add this, that the faithful might
not think that the house of David, from which salvation was to be
expected, would be reduced to nothing. For whatever had been
promised to them might have vanished, were not that promise to stand
firm, on which was founded the salvation of the whole people - "Thy
house shall remain for ever." (Psalm 89: 37.) Now as Zechariah
seemed to have cast down and wholly overthrown the royal house, it
might have occurred to the minds of the faithful, "whence then shall
arise our salvation? for it is certain that without Christ we are
wholly lost." Now Christ was not to come forth, except from the
house of David. The Prophet then does here opportunely declare, that
the royal house would be most eminent, as though all the men
belonging to it were angels. He puts down the word "'elohim", which
also means God; but he adds in the same sentence - As the angel of
Jehovah before their face. The Prophet compares here, no doubt, the
posterity of David to the angel, who had been the leader of the
people and the minister of redemption. That angel we conclude was
Christ; for though God then appointed many angels to his people, yet
Christ, as it is well known, was their prince and head. The Prophet
then bids the Jews here to look for the perpetual aid of God, since
in the royal house were not only angels, but even the very leader of
the fathers, who had exercised the ineffable power of God in
redeeming the people.
We now then perceive the design of the Prophet: The import of
the whole is, that God would so undertake the defence and protection
of his people, as to be of himself sufficient, without any other
aid; and also that the minister of salvation would be in the royal
house itself; for as formerly, when their fathers were led out of
Egypt, God had exercised his power through an angel, so now he had
set over them a Mediator. And in accordance with this meaning he
adds, "lefaneyhem", before their face." He bids the faithful to
attend to the royal house, which was then deprived of all dignity,
so that it had no power to help. Nothing indeed was then seen in the
posterity of David but what was degrading, and even contemptible;
and yet the Prophet bids them to expect salvation from that house,
which was so brought down as to possess nothing worthy of being
noticed.
We may now ask, when was this prophecy fulfilled? Zechariah
does indeed predict great things; but in reviewing all histories,
nothing of a corresponding character is to be found. It must
nevertheless be observed, that this blessed and happy state ass
promised to the Jews, because from them Christ was to arise, and
also because Jerusalem was to be the mother of all Churches; for
from thence the law was to go forth, and from thence God had
determined to send forth the royal sceptre, that the son of David
might rule over the whole world. Since the case was so, we may now
easily understand how the condition of that miserable people would
become happier and more glorious than under the rich and flourishing
kingdom of David; for Christ would at length come, in whom complete
happiness was to be found.
We may now also add this - that though few of the Jews embraced
the favour of Christ, and the rest fell away, and thus gave place to
the Gentiles, yet however small was the portion of the faithful,
still the Prophet does not speak here hyperbolically, for the thing
itself is what ought to be regarded; and that the Jews did not enjoy
this blessed state, was owing to their own ingratitude; but this
detracts nothing from the felicity described here by Zechariah. Let
us proceed -
Zechariah 12:9
And it shall come to pass in that day, that I will seek to destroy
all the nations that come against Jerusalem.
The Prophet repeats again, that though ungodly and wicked men
assailed the Church in great number on every side, God would yet be
its defender. By saying, I will seek to destroy, &c., he means that
God would he fully bent (intentum) to destroy, as men are wont to be
anxious when they earnestly pursue an object. Lest then the faithful
should think that they should perish through the disdain, or the
neglect, or the forgetfulness of God, he says, that he would be
their anxious defender. I will seek then, that is, I will be most
earnestly solicitous, to destroy all the nations.
This promise no doubt extends far wider than to the Jews; for
he prophesies here concerning the kingdom of Christ: for if we
consider the state of the people during the whole of the intervening
period, from their return to the coming of Christ, the Prophet will
certainly appear to have given here a hope of something far greater
than what had taken place. But he had a regard especially to Christ.
Here then is promised a perpetual defence to the Church; and hence
also proceeds confidence as to salvation, for God carefully watches
over us, that he may effectually oppose all our enemies.
I only briefly touch on these things, which require long and
minute consideration: but it is enough for me to show briefly the
meaning of the Prophet, provided this be done clearly, so that each
may then apply what is said to his own improvement. We may in the
meantime learn also from the words of the Prophet, that the Church
is ever to be disquieted in this world, for not only one enemy will
cause trouble to it, but even many nations shall rise up against it.
It follows -
Zechariah 12:10
And I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications: and they shall
look upon me whom they have pierced, and they shall mourn for him,
as one mourneth for his only son, and shall be in bitterness for
him, as one that is in bitterness for his firstborn.
At the beginning of this verse the Prophet intimates, that
though the Jews were then miserable and would be so in future, yet
God would be merciful to them: and thus he exhorts them to patience,
that they might not faint through a long-continued weariness. For it
was not enough to promise to them what we have noticed respecting
God's aid, except Zechariah had added, that God would at length be
merciful and gracious to them after they had endured so many evils,
that the world would regard them as almost consumed.
As to the effusion of the spirit, the expression at the first
view seems hard to be understood; for what is it to pour forth the
spirit of grace? He ought rather to have said thus, "I will pour my
grace upon you." But what he means is, that God would be merciful,
for his spirit would be moved to deliver the Jews; for he compares
the spirit of God here to the mind of man, and we know that
Scripture often uses language of this kind. The phrase then, I will
pour forth the spirit of grace, may be thus suitably expressed - "I
will pour forth my bowels of mercy," or, "I will open my whole heart
to show mercy to this people," or, "My Spirit shall be like the
spirit of man, which is wont to move him to give help to the
miserable."
We now then understand the sense in which God may be fitly said
to pour forth the spirit of grace. It may yet be taken in a more
refined manner, as meaning that God would not only show mercy to his
people, but also make them sensible of his mercy; and this view I am
inclined to take, especially on account of what follows, the spirit
of commiserations, or, of lamentations, for the word, "tachanunim"
commonly means lamentations in Hebrew. Some render it "prayers," but
improperly, for they express not the force of the word. It is always
put in the plural number, at least with this termination: and there
is but one place where we can render it commiserations, that is, in
Jer. 31: 9 - "In commiserations will I restore them." But even there
it may be rendered lamentations consistently with the whole verse;
for the Prophet says, "They shall weep," and afterwards adds, "In
lamentations will I restore them." The greater part indeed of
interpreters render it here, prayers; but the Hebrews prefer to
translate it commiserations, and for this reason, because they
consider that the spirit of grace is nothing else but simply grace
itself. The spirit of grace is indeed grace itself united with
faith: for God often hears the miserable, extends his hand to them,
and brings them a most effectual deliverance, while they still
continue blind and remain unconcerned. It is then far better that
the spirit of grace should be poured forth on us, than grace itself:
for except the spirit of God penetrate into our hearts and instils
into us a feeling need of grace, it will not only be useless, but
even injurious; for God at length will take vengeance on our
ingratitude when he sees his grace perishing through our
indifference. What then the Prophet, in my opinion, means is, that
God will at length be so propitious to the Jews as to pour forth on
them the spirit of grace, and then the spirit of lamentations, in
order to obtain grace.
They who render the word prayers, do not, as I have already
said, convey the full import of the term. But we may also take
commiserations in a passive sense and consistently with its common
meaning: I will pour forth the spirit of grace, that they themselves
may perceive my grace; and then, the spirit of commiserations, that
having deplored their evils, they may understand that they have been
delivered by a power from above. Hence Zechariah promises here more
than before; for he speaks not here of God's external aid, by which
they were to be defended, but of inward grace, by which God would
pour hidden joy into their hearts, that they might know and find by
a sure experience that he was propitious to them.
But if the word "tachanunim" be rendered commiserations, the
meaning would be, as I have already stated, that the Jews, through
the dictation and the suggestions of the Holy Spirit, would find God
merciful to them; but if we render it lamentations, then the Prophet
must be viewed as saying something more - that the Jews, previously
so hardened in their evils, as not to flee to God for help, would
become at length suppliants, because the Spirit would inwardly so
touch their hearts as to lead them to deplore their state before
God, and thus to express their complaints to Him: and this view is
more fully confirmed by what follows.
They shall look to me, he says, whom they have pierced. We then
see here that not only an external grace or favour was promised to
the Jews, but an internal light of faith, the author of which is the
Spirit; for he it is who illuminates our minds to see the goodness
of God, and it is he also who turns our hearts: and for this reason
he adds, they shall look to me. For God, as I have already reminded
you, deals very bountifully with the unbelieving, but they are
blind; and hence he pours forth his grace without any benefit, as
though he rained on flint or on arid rocks. However bountifully then
God may bestow his grace on the unbelieving, they yet render his
favour useless, for they are like stones.
Now, as Zechariah declares that the Jews would at length look
to God, it follows, that the spirit of repentance and the light of
faith are promised to them, so that they may know God as the author
of their salvation, and feel so assured that they are already saved,
as in future to devote themselves entirely to him: they shall then
look to me whom they have pierced. Here also the Prophet indirectly
reproves the Jews for their great obstinacy, for God had restored
them, and they had been as untameable as wild beasts; for this
piercing is to be taken metaphorically for continual provocation, as
though he had said, that the Jews in their perverseness were
prepared as it were for war, that they goaded and pierced God by
their wickedness or by the weapons of their rebellion. As then they
had been such, he says now, that such a change would be wrought by
God that they would become quite different, for they would learn to
look to him whom they had previously pierced. We cannot finish
to-day.
Prayer.
Grant, Almighty God, that as we are this day surrounded with
enemies, and without any defence, so that our safety seems to be
every moment in danger, - O grant, that we may raise up our hearts
to thee, and being satisfied with thy protection alone, may we
despise whatever Satan and the whole world may threaten us with, and
thus continue impregnable while carrying on our warfare, so that we
may at length reach that happy rest, where we shall enjoy not only
those good things which thou hast promised to us on earth, but also
that glorious and triumphant victory which we shall partake of
together with our head, even Christ Jesus, as he has overcome the
world for us, in order that he might gather us to himself, and make
us partakers of his victory and of all his blessings. - Amen.
(Calvin... on Zechariah)
Continued in Part 29...
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