(Calvin. Commentaries on the Prophet Zechariah. Part 34)
Lecture One Hundred and Sixty-seventh.
Zechariah 14:11
And men shall dwell in it, and there shall be no more utter
destruction; but Jerusalem shall be safely inhabited.
Zechariah concludes what he said in the last verse by saying,
that Jerusalem when restored by God to its pristine state would be a
populous city, for the indefinite verb here used means the same as
though he had said, that the number of people would be as great as
it had been before, though a small portion only had returned. We
indeed know how difficult it is to fill a city with inhabitants when
once deserted, especially after a long interval of time. But the
Prophet here exhorts the Jews to entertain hope, for the Lord would
gather again a large number of men, so as to fill the city with
inhabitants.
He adds, there shall be no more utter destruction. By the word
"cherem" I have no doubt, the Prophet means all utter ruin, such as
had happened when the people were driven into exile. And for this
reason and in the same sense, Isaiah says, that God had sworn that
the destruction of the city would be like the deluge of Noah, (Is.
54: 9;) for he should never again bring such a grievous and dreadful
vengeance on his people. But we learn from the whole passage, that
this prophecy extends to the kingdom of Christ; for though Jerusalem
was destroyed by Titus, it is yet true that God bad been the
perpetual guardian of that city, inasmuch as the fulness of time had
come when Christ was revealed. It is then the same as though the
Prophet had said, that such should be the moderation of God's anger,
that the name of the city would wholly perish, nor the whole people
be forced to migrate. This then is what he understands by "cherem".
He now adds, that those who returned thither shall dwell safely
in Jerusalem, for the Lord would protect them, and by an extended
hand defend them against all enemies. We have elsewhere reminded you
of the Prophet's object; for he wished to goad the tardiness and
sloth of those who made so much of their pleasures in Chaldea, that
to return to the inheritance promised them from above was unpleasant
and grievous to them. Hence he shows of how great a benefit of God
they had deprived themselves; for being dispersed among the heathen
nation they knew not that God's aid was provided for them. They
indeed deprived themselves of that promise which especially belonged
to the remnant who dwelt at Jerusalem. The Prophet had also a
particular regard to those miserable inhabitants of the land, who
having been stimulated by God's promises, had despised all dangers
and all difficulties, and then had undergone, not grudgingly, vast
troubles that they might possess their own country. The Prophet then
shows that they had no reason to repent, for the Lord would bless
them, and make them to dwell safely in the midst of enemies, by whom
we know they were on every side surrounded, and further, that the
city would become populous, though they were not then many in
number. It follows -
Zechariah 14:12
And this shall be the plague wherewith the LORD will smite all the
people that have fought against Jerusalem; Their flesh shall consume
away while they stand upon their feet, and their eyes shall consume
away in their holes, and their tongue shall consume away in their
mouth.
The Prophet adds, that though there would not be wanting many
ungodly men, who should distress the Church, and attempt many things
for its destruction, yet God would be a defender and would inflict
punishment, which would exhibit a clear and decided proof of that
paternal favour which he manifests towards his Church. But these
things do not seem to harmonise - that the people should dwell
safely at Jerusalem, and yet that there would be enemies violently
disturbing the city: but by saying, that they should dwell safely,
he means not that there would be none anxious to do them harm; but
that trusting in God's protection they would continue safe in the
greatest dangers, as they would feel persuaded that God, who
promised to stand on their side, would be stronger than all. The
habitation of the godly would then be secure, not because they
dreaded no attacks of enemies, but because they firmly believed that
they would be preserved by a power from above, though the devil
excited many people on all sides against them, and also prepared and
suborned many wicked men to contrive their ruin.
And to this power it behaves us to raise up our thoughts when
various enemies rage against us, so that we may dwell in safety and
wait with quiet minds until God shall deliver us; for our safety is
concealed under the faithful protection of God, which is only made
known to us by the word and promises. Let us, however, bear in mind
what the Prophet teaches us here - that when God gives loose reins
to enemies, his vengeance is near, so that he will visit with
punishment all those wrongs and injuries which we patiently endure.
This, he says, shall be the plague with which Jehovah shall
smite all people. He mentions all people again, lest a multitude of
enemies should terrify the faithful, when they found themselves
unequal to them, and almost overwhelmed by their vast number; they
were not to doubt but that the hand of God would prevail. Then he
adds, His flesh shall consume away, or melt away: there is a change
of number, but the sense is not obscured; for he says, This shall be
the plague with which Jehovah shall smite all people; his flesh
shall melt away, as though he was speaking of one man; and then he
immediately adds, while he shall stand on his feet; and his eyes
shall melt away, and his tongue in their mouth. We see how the
Prophet changes the number three times; but there is in the subject
itself nothing ambiguous. He means that it would be nothing to God,
when resolved to punish the adversaries of his Church, whether they
were many or few; for he can easily destroy them all, as though he
had to do only with one man. But it seems also that Zechariah had
another thing in view - that as God's vengeance would regard each
individual, no one of them would be safe, and that thus the
vengeance of God would be universal, without any exception, and
executed on all armies and on each individual.
We must now notice the kind of punishment which is here
described - that God would destroy them all without the hand or the
aid of men: his flesh, he says, shall melt away, or dissolve. In
this case divine vengeance is more clearly seen, that is, then
enemies, though no one fights with them, yet of themselves consume
away: and then he adds, when they shall stand on their feet; and yet
their flesh shall melt away. The Prophet no doubt alludes to the
curses of the law, among which this is especially to be observed -
that God in various ways consumes the wicked, so that they melt away
when no cause appears. (Deut. 28: 21, 22.)
The meaning then is, that God has various means by which he can
reduce to nothing our enemies, though they may seek aid on every
side. We are therefore taught by these words to cast all our cares
on God; for when our enemies seem to be placed beyond the chance of
danger, and confidently boast that nothing adverse can happen to
them, yet in God's hand is their death and life, so that they can be
consumed by his breath only. There is then no reason for us to
depend on earthly means, when we seek to be certain respecting the
destruction of our enemies; for God can inwardly consume them;
though they may seem to stand whole and sound, yet they will be
dissolved, so that even their eyes shall melt away in their
cavities, that is, they shall fail without any external force. We
indeed know that eyes are well protected; being covered with their
defences, they seem to be beyond the reach of harm. But the Prophet
intimates that the hidden vengeance of God can penetrate into the
bowels and marrow; in short, that there is nothing so safe that it
can escape the vengeance of God. The tongue also, he says, shall
melt away, or dissolve (it is the same verb) in their mouth. He
afterwards adds -
Zechariah 14:13
And it shall come to pass in that day, that a great tumult from the
LORD shall be among them; and they shall lay hold every one on the
hand of his neighbour, and his hand shall rise up against the hand
of his neighbour.
The Prophet seems again to be inconsistent with himself; for
after having declared that God would be the defender of his people,
so as to destroy and consume all people for their sake, he now adds
that there would be intestine discords, by which the Jews would
wilfully consume one another; while yet there is nothing more
improbable than that the people, who live under God's protection,
should so divide themselves into factions, as to perish miserably
without any outward enemy. But these things do not ill accord,
provided we bear in mind what I have already said - that these
things are to be taken in a different sense; for the Prophet at one
time warns the faithful of the evils which were impending, lest
being shaken by their suddenness, they should despond; at another
time he promises them a happy condition, for they would ever be the
objects of God's care. So then we may explain the matter thus -
"Though enemies on every side should unite and conspire against you,
though they should hasten with great fury and rage to destroy you,
and though a vast member at home, and domestic enemies from the
bosom of your city, should rise up against you, yet God will prevail
against them, and all your enemies shall at length be for your good
and benefit."
This then is the reason why Zechariah blends together what
seems to be wholly inconsistent. It was necessary to know both these
things - that the faithful might be fully persuaded that God watched
over their safety, for it was his purpose to defend the holy city,
and to be its perpetual guardian - and then, that they might also be
prepared in their minds to bear many trials and troubles, lest they
should promise to themselves a joyful state, and thus indulge in
carnal security. Having now explained the Prophet's intention, we
must briefly notice the words.
He says that there would be a great tumult from Jehovah among
them. This no doubt refers to the Jews; for the Prophet shows that
they would be not only exposed to external injuries, but also to
another evil - that they would arm themselves against one another,
as though they would tear out their own bowels. A tumult, he says,
shall be among them, which is the extreme of evils that can happen
to a city or people; for no danger is nearer than when they who
ought as one man to unite strength and courage to repel an enemy,
rage internally against themselves.
But this passage deserves special notice, as here is described
to us the condition of the Church, such as it is to be until the end
of the world; for though the Prophet speaks here of the intermediate
time between the return of the people and the coming of Christ, yet
he paints for us a living representation, by which we can see that
the Church is never to be free or exempt from this evil - that it
cannot drive away or put to flight domestic enemies. And we must
also observe, that this tumult, as he says, would be from Jehovah.
He means that whenever the Church is rent, and sects burst forth,
and many hypocrites and ungodly men, who for a time pretend to be
God's true servants, furiously assail true religion - whenever these
things arise, the Prophet means that they do not happen by chance,
but that they are God's judgements, in order to prove the faith of
his people, and to humble his Church, and also to give to his people
a victory and a crown. However this may be, though their own
ambition rouses heretics, and all the ungodly, to disturb the
Church, and though the devil excites them by his own fans, yet God
sits in the chief place, and whatever commotions rage in the Church
proceed from him. Hence Paul says that heresies must be, that those
who are approved may become manifest. (1 Cor. 11: 19.) Certainly
this is not the object of the devil; but Paul shows that it is the
high purpose of God, so that he may distinguish by severe trial
between his sincere servants and hypocrites; for he not only permits
tumults to arise, but even stirs them up. And hence also we learn,
that nothing is better than to flee to him when ungodly men race and
distort our peace; for he can easily by a nod silence those
commotions which he excites.
He adds, Every one shall lay hold on the hand of his companion,
and rise up (or perish) shall his hand against the hand of his
neighbour. This passage may admit of a twofold meaning. The first
is, that every one for the sake of obtaining help will lay hold on
the hand of his neighbour, and yet without any advantage, for his
own hand would perish, that is, he who sought aid for his friend
could not support himself: and this is the meaning given by many
interpreters; as though the Prophet had said, that the state of
things would be so desperate, that every one would be constrained to
seek help from his friend, and yet could not obtain what he desired,
for while attempting to lay hold on the hand of his friend, he would
find that he could not grasp it. But a different meaning would
better correspond with the next verse, - that every one would
violently lay hold on the hand of his neighbour, and his hand would
rise up against the hand of his neighbour. I think then that this
part is added as explanatory, - that when God raised tumults among
the Jews, every one would start forward to act violently against his
neighbour, and raise up his hand to hurt him: for it follows -
Zechariah 14:14
And Judah also shall fight at Jerusalem; and the wealth of all the
heathen round about shall be gathered together, gold, and silver,
and apparel, in great abundance.
Zechariah speaks here no doubt on the same subject; for he
adds, that there would be an intestine war between the country and
the city, though they were but one body, and since their return they
were under the same Divine banner: God had indeed been their leader
in their journey, and was in short the only remaining glory of the
people. It was then something horribly monstrous, that Judah should
join himself to enemies in order to destroy the city: yet the
Prophet says that this evil, as well as other evils, would soon be
witnessed; so that they would have not only to sustain the assaults
of enemies, who would come from far, but would also find their
brethren hostile and hurtful to them: Fight then shall Judah against
Jerusalem.
At what time this happened, it is well known; for under
Antiochus we know that both the city and the whole land were full of
traitors; inasmuch as hardly one in a hundred continued to follow
true religion. Thus it happened, that almost all were trodden under
foot. It was not then without reason foretold by Zechariah, that the
Jews would become cruel enemies to their own brethren.
He then adds, collected shall be the armies of all nations. The
word "cheyl" means forces, wealth and strength. I am disposed to
follow what I have already said, - that the army or strength of all
nations around would be collected to overthrow Jerusalem. The
Prophet intimates in these words that the Jews would apparently be
the most miserable of men, were their condition estimated by their
state at that time; for there would be harassing traitors within, so
that they had to fear intrigues and hidden dangers, and many people
also from every part would unite to destroy them. Nothing can be
imagined more miserable than to be assailed from within and from
without by almost the whole of mankind. But there will presently
follow a consolation; and hence we must bear in mind what I have
said, that threatening are given by way of warning, that the
faithful might courageously bear those ruinous attacks, relying on
the hope of a better state of things, according to what God had
promised.
When afterwards he mentions gold, and silver, and garments, he
intimates that the enemies, whom he speaks of, would not come, as
though they were hungry, running to the prey; but that they would be
so savage as to seek nothing but blood; for they would be furnished
with necessaries, having an abundance of gold and silver. For what
purpose then would they come? Not to satiate their avarice, but only
to gorge human blood, and thus to extinguish the memory of the
chosen people. Even to hear this was terrible; but it was necessary
to warn the faithful, lest they should be surprised by any sudden
event. He afterwards adds -
Zechariah 14:15
And so shall be the plague of the horse, of the mule, of the camel,
and of the ass, and of all the beasts that shall be in these tents,
as this plague.
Zechariah in this verse raises up the minds of the godly, so
that they might know that their energies would effect nothing, but
that after having tried every thing they would be put to flight by
the power of God. And hence appears more evident what has been twice
repeated, - that the Prophet does not simply denounce calamities to
terrify the Jews, but to animate them to constancy, that they might
boldly exult, even when nearly overwhelmed by a vast heap of evils.
The meaning then is, - that after Satan had tried every thing
to effect the ruin of the Church, and the ungodly had left nothing
undone, there would yet be a successful issue to the faithful; for
God would execute his vengeance, not only on men, but also on horses
and camels, and on all cattle: and since God's wrath would burn
against all animals, which are in themselves innocent, it may with
certainty be concluded, that those enemies who had provoked him by
their cruelty, could not escape his judgement, and the punishment
described here by the Prophet. He then subjoins -
Zechariah 14:16
And it shall come to pass, that every one that is left of all the
nations which came against Jerusalem shall even go up from year to
year to worship the King, the LORD of hosts, and to keep the feast
of tabernacles.
Zechariah here advances farther, - that those who shall have
escaped the ruin of which he had spoken shall be so humbled that
they would of their own accord submit to God. He said before, that
God would take vengeance and destroy all the enemies of his Church;
but the promise here is still more valuable, - that he would turn
the hearts of those who escaped punishment, so that without any
constraint they would become obedient; for come, he says, shall they
every year to worship God in his temple. Then the sum of what is
said is this, that God would subdue all the enemies of his Church,
and in two ways, for some he would destroy, and he would humble
others, so as to make them willing servants and ready of themselves
to obey his authority. It shall be then that every one who shall
remain of all the nations which came against Jerusalem, shall ascend
to supplicate God, or humbly to worship God.
If the time be inquired, I answer, that whenever the Prophets
speak of the conversion of the nations, they are wont to speak
always in general terms; but that this is an hyperbolical language,
and that still there is nothing unreasonable in this excess, for
surely it was a wonderful work of God when a great number from the
nations became subject to him. We indeed know, that the name of the
people of Israel was universally hated, so that their religion was
disliked by almost the whole world. It was then a thing incredible
when Zechariah said, that men from all countries would be so changed
as to worship the true God of Israel. But many Churches we know were
everywhere formed in the world, and men without number professed
God's name, and undertook his yoke, and embraced that religion which
before had been despised by them, and which indeed they had
persecuted with the greatest hatred. It is therefore no wonder that
the Prophet should say, that the remnant who escaped the sword of
vengeance would at length become the willing servants of God. But we
ought to notice, as I have said, the mode of speaking commonly
adopted by the Prophets, for, in order to amplify the grace of God,
they speak in general terms, though what they say ought to be
confined to the elect alone.
Ascend, he says, shall every one from year to year. Zechariah
speaks here also according to the apprehensions of the people.
Festivals, we know, were appointed by God; the Israelites ascended
at least three times a year unto the temple, but as this was too
hard and difficult for the miserable exiles to do, who had been
scattered through all countries, those influenced by zeal for
religion were wont to descend unto Jerusalem once a year. To this
custom of the law the Prophet now alludes, as though he had said,
"God indeed spares some, yet they will at length come to his service
without any constraint, and submit to the God of Israel." But he
speaks, as I have said, according to the rites of the law; and of
this mode of speaking we have often reminded you: I shall therefore
pass by the subject, but some additional remarks shall be made at
the end of this chapter. Ascend then shall every one to supplicate
the king, Jehovah of hosts; that is, that they might confess the
only true God to be king: for he has regard to the Prophecy which we
considered yesterday, when he said that the only true God would be
king. So also in this place, confirming the former truth he says,
that they who had before furiously assailed the Church would become
the worshipers of God, for they would understand him to be the king
of the whole world. But the remainder shall be deferred to another
time.
Prayer.
Grant, Almighty God, that as thou sees that thy Church at this
day is miserably torn by many discords, and that there are so many
traitorous ministers of Satan, who cease not to disturb it, - O
grant, that we may find by experience what thou hast promised by thy
Prophet, even that thou wilt be the perpetual guardian of those whom
thou hast been pleased once to choose as thine own, and whom thou
hast received into thine own embrace, so that they may courageously
proceed amidst all discords, and come forth at length as conquerors:
and may it please thee also to put forth thine hand, and to execute
that vengeance which thou hast denounced by the same Prophet, so as
to destroy and reduce to nothing not only those who openly oppose
thee and thy servants and children, but also those serpents, who by
intrigues and frauds and by other base means, harass and torment thy
Church, until we shall at length attain a full victory and triumph
in thy celestial kingdom, together with our head, even Christ Jesus
our Lord. - Amen.
(Calvin... on Zechariah)
Continued in Part 35...
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