Commentaries on the rest of the Bible (~45 volumes)

Thus saith Jehovah of hosts,¹ saying, The judgment of truth judge, and kindness and mercies show, every one to his brother. We have seen what the Prophet said of fasting, when messengers were sent by the exiles to enquire on the subject. It was a suitable opportunity for handling the question. For, as we then said, the people were so devoted to their ceremonies, as to think that the whole of religion consisted in fasting and in similar exercises. And as we are by nature prone to this evil, we ought carefully to consider what the Prophet has taught us — that fasting is not simply, or by itself, approved by God, but on account of the end designed by it. Having already shown to the Jews their error, in thinking that God could be pacified by ceremonies, he now reminds them of what God mainly requires in his law — that men should observe what is just and right towards one another. It is indeed true that the first part of the law refers to the service due to God; but it is a way which God has commonly adopted, to test the life of men by the duties of the second Table, and to show what this part of the law especially requires God then in this passage, as in many others, does not commend righteousness towards men so as to depreciate godliness; for as this far excels everything in the whole world, so we know that in rightly forming the life, the beginning ought ever to be made by serving God aright. But as the Prophet had to do with hypocrites, he shows that they only trifled with God, while they made much of external things, and at the same tinge neglected uprightness, and the duties of love

We now then understand the Prophet's object. He had said in the last lecture that he brought forward nothing new, but only reminded them of what had been taught by other Prophets; and here he pursues the same subject — that God made more account of uprightness and kindness than of those legal shadows, which in themselves were of no moment.

The judgment of truth, he says, judge. This could not have been extended indiscriminately to the whole people; but by these words the Prophet indirectly reproved the judges, because they committed plunder, either through favor or hatred, so that they decided cases not in a just and equitable manner. We then learn from the Prophet's words, that judgments were then given corruptly, so that the judge either decided in favor of a friend, or was bought by a price or a reward. As then there was no truth in the judgments given, but false pretences and colourings, the Prophet here exhorts them to execute the judgment of truth, that is, true judgment, when no respect of persons is shown, and when neither hatred nor favor prevails, but equity alone is regarded.

He then addresses the whole people in common, and says, Show, or exercise, kindness and mercies² every one towards his brother. He not only bids them to abstain from doing any wrong, but exhorts them to show kindness; for it would not be enough to do no harm to any one, except each of us were also solicitous to assist our neighbors; inasmuch as it is the dictate of benevolence to help the miserable when necessity so requires. But we must recollect that a part is given twice for the whole in what the Prophet says: in the first place, he refers only to the second Table of the law, while he includes in general the rule by which our life is to be formed; and in the second place, he enumerates not every thing contained in the second Table, but mentions only some things as instances. It is however certain, that his design was to show that men are greatly deceived when they seek to discharge their duties towards God by means of external rites and ceremonies; and farther, that it is a true and substantial evidence of piety, when and one observes what is just and equitable towards his neighbor. He afterwards adds —

10. And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

10. Et viduam et pupillum, peregrinum et pauperem ne deripiatis, et vir malum fratris ne cogitatis in corde vestro, (hoc est, ne singuli vestrum cogitent in corde suo, vel, machinentur, malum fratribus suis.)

He mentions here some other duties, but for the same purpose of showing, that the fear of God is not proved by ceremonies, but by acting justly towards our brethren, and not by abstaining only from doing wrong, but by being ready to help the miserable. As widows, and orphans, and strangers are exposed as it were to plunder, Moses often in the law recommends them to favor, and shows that God cares for them, and will be their defender, when by one injured. So also the Prophet speaks here expressly of widows, and orphans, and strangers, that the Jews might understand, not only that they were to take heed, lest any one, being wronged, should complain, or lest any one should retaliate an injury, but that they were to observe integrity before God; for the ungodly are often terrified by fear, and refrain from doing mischief, because they know that there will be an avenger. Hence it comes that the rich and the opulent are safe from all injuries, because they are surrounded and fortified by strong defences; but the widows and the orphans are not thus able to repel wrongs. This is the reason why the Prophet prefers here to mention widows, and orphans, and strangers, rather than to speak indiscriminately of all the people. For the import of the whole is, as I have reminded you, that the fear of God is not really proved, except when a person cleaves to what is just and right, and is not restrained by fear or shame, but discharges his duty as it were in the presence of God and of his angels, so that he shows favor to the poor and miserable, who are without any to help them. But as I have elsewhere explained this subject more at large, it is enough now briefly to touch on it.³ Let us proceed —

11. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.

11. Et renuerent attendere, et posuerunt humerum declinationis, et aures suas aggravarunt ne audirent.

12. Yea, they made their hearts as an adamant-stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.

12. Et cor suum posuerunt adamantem, ne audirent verba quae miserat Iehova exercituum in Spiritu suo, in manu prophetarum superiorum; et fuit ira magna a Iehova exercituum.

The Prophet here by referring to the fathers more sharply reproves the Jews of his age; for he saw that they differed but little from their fathers. The sum of what he says is, that the Jews in all ages dealt unfaithfully and perversely with God; for how much soever they boasted of their care and zeal for religion they yet sought to satisfy God only by vain trifles. This then was the Prophet's object. For it is certain that there ever had been some pretense to religion in that nation but it was mere dissimulation for they were in the mean time intent on their ceremonies and when God seriously remonstrated with them their obstinacy and perverseness before concealed instantly appeared.

He therefore says that they refused to hear. He does not now accuse the dead except for this purpose to teach the people of his acre. He saw that they were solicitous about fasting at appointed seasons, while at the same time they regarded almost as nothing the main requirements of the law, even mercy, and justice, and uprightness. These are indeed the three things, which Christ mentions. (Matthew 23:23.) He then intimates that this doctrine was not new, and that their fathers had been sufficiently warned and instructed, but that they wilfully, and as it were designedly rebelled against God. In short, he pulls off their mask of ignorance; for as men for the most part seek to extenuate their sins by the plea, that they had not been clearly or seasonably taught, the Prophet declares that there was not any excuse of this kind, because they had been refractory and untameable, they had refused to hear

To set forth more fully this perverseness, he afterwards says, that the shoulder of withdrawing had been presented by them. The Hebrews say that men serve with the shoulder, when they are submissive, and tractable, and willingly undergo the burden laid on them, according to what we have seen in Zephaniah 3:1. The Prophet now, on the contrary, says that the Jews had a refractory shoulder, as they refused to bear the yoke, but shook off every fear of God. The reason for the metaphor is this — that as burdens are carried on the shoulder, so the Lord lays the law on our shoulders, that the flesh may not lasciviate at pleasure, but be kept under restraint. He hence says, that they had presented a rebellious shoulder. The word srrt, sarret, is properly rendered declining; but some render it perverse, and others contumacious: since the meaning is the same, I contend not about the word. It is enough to know that the contumacy of the Jews is what is here condemned; for they had been wholly unteachable, and had refused to submit to God and to his word.⁴

He afterwards mentions their ears, They made heavy their ears, lest they should hear. In short, the Prophet sought by all means to prove the Jews guilty, that they might not adduce anything to extenuate their sin: for they had in every way, with the most determined wickedness, refused to obey God, when his teaching was sufficiently clear and intelligible.

He then comes to the heart, They made, he says, their heart adamant, or the very hardest stone. Some render it steel, and others flint. It means sometimes a thorn; but in this place, as in Ezekiel 3:9, and in Jeremiah 17:1, it is to be taken for adamant, or the hardest stone.⁵ We now see that the Prophet's object was to show that the Jews had no excuse, as if they had fallen away through error or ignorance, but had ever wilfully and perversely rejected sound doctrine. The Prophet then teaches us that hypocrisy had been the sole hindrance to prevent them from understanding and following what was right.

But it may be useful to notice the manner of speaking which the Prophet adopts in condemning the perverseness of the Jews, when he says, that they had refused attention to God. For we ought here to observe the connection between the fear of God and obedience, and on the other hand, between the contempt of the law and wilful rebellion. If then we would not be condemned for contumacy before God, attention must in the first place be given to his word, and afterwards the shoulders must be put under, so that we may bear submissively the yoke laid on us; and thirdly, we must listen with the ears, so that the word of God, preached to us, may not be lost, but strike in us deep roots; and lastly, our hearts must be turned to obedience, and all hardness corrected or softened. Then Zechariah adds, that the Jews had a stonily or an iron heart, so that they repudiated the law of God and all his Prophets. He gives the first place to the law, for they ought to have sought from it the whole doctrine of religion; and the Prophets, as it has been often stated, were only interpreters of the law.

He afterwards mentions the words which had been sent by Jehovah through his Spirit and through his Prophets⁶ By saying that God spoke by his Prophets, he meets an objection by which hypocrites are wont to cover themselves, when they reject the truth. For they object and say, that they would be willingly submissive to God, but that they cannot bear the authority of men, as though God's word changed its nature by coming through the mouth of man. But as hypocrites and profane men are wont to lessen the authority of the word, the Prophet here shows, having this pretext in view, that God designed to be heard, though he employed ministers. Hence by this kind of concession it is implied, that Prophets are middle persons, and yet that God so speaks by their mouth, that contempt is offered to him when no due honor is shown to the truth. And further, lest the baseness of men should withhold regard from the word, he mentions also the Spirit, as though he had said, that God had spoken not only by his servants, even mortal men, but also by his Spirit. There is then no reason for hypocrites deceitfully to excuse themselves, by saying, that they rebel not against God, when they depreciate his Prophets; for the power and majesty of the Holy Spirit appear and shine forth in the doctrine itself, so that the condition of men takes nothing away from its authority. This part was also added in order to condemn the Jews, because they had from the very beginning been seasonably warned, and it was only their own fault that they did not repent. For if the Lord had allowed them for a long time to go astray, there would have been some pretense for their evasions: but since God had tried to recall them to the right way, and Prophets, one after another, had been continually sent to them, their unfaithfulness, yea their iron perverseness, in obstinately refusing to obey God, was more fully discovered. This is the reason why Zechariah mentions here the former Prophets.

He then adds, that there was great wrath from Jehovah of hosts; by which sentence he reminded them, that it was no matter of dispute, as in case of a doubtful thing, whether their fathers had been wicked and disobedient to God; for he had sufficiently proved be punishments that he abominated their conduct; for this principle is to be held true that God does not deal unjustly with men when he chastises them, but that the demerit of crimes is to be estimated by the punishment which he inflicts. As then God had so severely chastised the ancient people, the natural conclusion is, that their wickedness had become intolerable. We now then see why the Prophet said that there had been great wrath from God; the reason was, that the Jews might not think that he had been lightly offended, as he had not been satisfied with a moderate punishment; for since his wrath had been so great, and since he had in so dreadful a manner punished the sins of the people, it follows, that their wickedness had been more grievous than what men considered it to have been.

There is also here an implied comparison; for the unfaithfulness of those who then lived was the worse, for this reason — because they took no warning from the calamities of their fathers, so as to deal with more sincerity with God. They knew that their fathers had been carefully and in various ways admonished; they knew that exile followed, which was an evidence of the dreadful vengeance of God. As then they were like their fathers, and had not put off their perverse disposition, they proved themselves guilty of greater and more refractory baseness, for they ought to have been influenced at least by fear, when they saw that God's judgment had been so dreadful against obstinate men. It afterwards follows —

13. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts.

13. Et fuit, sicuti clamavit et non audierunt, sic clamabunt et non audiam, dicit Iehova exercituum.

The Prophet sets forth more fully the dreadfulness of this punishment — that they in vain groaned and complained, for God was deaf to their complaints and cryings. When God in some measure fulminates and becomes soon reconciled, he does not seem to be greatly incensed, but when the miserable whom he afflicts by his hand, avail nothing by their entreaties and prayers, it then appears evident that God is in no common degree offended. This then is what the Prophet meant by saying, that they were not heard by God when they cried.

But we must notice what is said of their perverseness; for he says, that God had called, and that he was not heard by them. Now it cannot be deemed an unjust reward, that God should punish the contempt of his word; for how great is the honor by which he favors miserable wretches, when he invites them to himself, and most expressly invites them? When, therefore, the calling of God is thus rejected and despised, do not they who are so refractory deserve what the Prophet declares here — that they would have to cry in vain, as God would be deaf to their groanings?

As to the words, the change of person may embarrass the unlettered, but it is a mode of speaking common to the Prophets, for they assume the person of God in order to gain more authority to their doctrine; and they spoke sometimes in the third and sometimes in the first person: when in the first God himself speaks, and when in the third it is in the character of ministers, who declare and deliver, as it were from hand to hand, what had been committed to them by God. Hence the Prophet in the first clause speaks as God's minister; he afterwards assumes his person, as though he were God himself. But this, as it has been said, was done with regard to the word delivered. It was, that as he called and they heard not, etc. Who called? It is not right to apply this, as some do, to the Prophet; he, therefore, charges here the Jews, no doubt, with the sin of turning a deaf ear to God's word. So, he says, they shall call, and I will not hear. It might have been said, "so they shall call, and the Lord will not hear." There is in the meaning, as we see, nothing obscure or ambiguous.⁷

The import of the whole then is, that God had not threatened in vain by his ancient Prophets; but that as he had denounced vengeance by the mouth of Isaiah, so it had been executed on the Jews, for they had without effect cried, and found God a severe judge, whose voice they had previously despised. We indeed know, that it is a truth often repeated, that the ungodly are not heard by God; nay, that their prayers are abominable; for they profane God's name by an impure heart and mouth whenever they flee to him, as they approach him without faith and repentance. We then learn from these words, that those who perversely despise God's word deservedly rot in their own calamities; for it is by no means right or reasonable that the Lord should be ready to hear the crying of those who turn a deaf ear to his voice. It follows —

14. But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.

14. Et affligar cum illis (vertunt quidam) super omnes gentes, (alii melius, dispellam illos ad omnes gentes,) quas non noverunt; (alii vertunt, quae non noverunt eos;) et terra desolata erit post eos, ne sit transiens, nec revertens; et posuerunt terram desiderabilem in vastitatem.

Here the Prophet concludes what he had been speaking of God's vengeance, by which he had fully proved, that the sins of that nation had arrived to such a pitch, that there was no room for pardon. Hence he says, that they had been dispersed; for so I prefer to render the word, and the context seems to require this. Interpreters vary as to its meaning; and, indeed, the Hebrews themselves say, that this is a difficult passage, for, according to the rules of grammar, the word can hardly be made suitable to the context. But let us first see what the Prophet treats of; and secondly, what meaning, as the word signifies various things, is the most suitable.

The Prophet no doubt refers here to God's vengeance, as evidenced by the dispersion of the Jews among many nations, not only when they were driven into exile, but also when scattered in various parts of the world. The verb, taken transitively, is by no means doubtful in its meaning, for sr, sor, means to move one from a place, or to expel, and that by force, inasmuch as it is derived from whirlwind. As it may therefore be here a transitive verb, I see no reason why we should seek other meanings at variance with the design and object of the Prophet. He then says, that the Jews had been dispersed — how? among all nations, that is, through all parts of the world; and then among unknown nations. Now we know, that the farther the exile, the more severe it is, for neighbors for the most part are the most humane; and when one is removed far to a barbarous nation, he would rather a hundred times to die on his journey than to live at a great distance from his country, and among a people of new and strange habits. The meaning is, that the Jews had been severely visited by God, not only because they had departed from his true worship and holy fear, but because they had been perverse, had rejected all sound doctrine, and had been deaf and indifferent to all admonitions. It was then for this reason that they had been dispersed among all nations

He afterwards adds, that the land after them became desolate that no one passed through it. This circumstance also, that God devoted the land to desolation, proved more fully his wrath: for when God imprints marks of his vengeance on the land, and on other harmless things, necessary for man's support, it becomes evident that he is not lightly displeased with men. He then intimates, that God was not satisfied with the exile and dispersion of that people, but that he intended that there should be also visible marks of their wickedness in the sterility and desolation of the land itself: and that land, we know, was very fruitful, both by nature and by God's blessing; for he had promised to give to the Israelites a land flowing with milk and honey. When this fruitfulness was turned to sterility, such a change ought to have roused the minds of all to consider the dreadful judgment of God. We now then see why the Prophet says, that the land after them, that is, after their departure, became desolate; for they had polluted the land so far as to constrain it, though innocent, to bear the judgment of God.

And he says further, that the desirable land became a waste, even through their fault. God was indeed the author of that waste, but Zechariah imputes this calamity to the people, because they had provoked God's wrath, and procured this evil for themselves; yea, they had involved the land itself as it were in the same guilt, for it was cursed by God, though they had been driven hence to another country. Desirable land was a name often given to Judea, not only on account of its fruitfulness, and the abundance of its produce, but because God had chosen it for himself: for though that land excelled other lands in many respects, it is yet certain that its chief excellency consisted in this, — that God honored it with peculiar favor.

Zechariah then condemns the Jews, not only because they had by their own fault extinguished the favor as to the produce of the land, but because they had corrupted the land itself, which had been so singularly favored as to have become the habitation of God. And hence we more fully learn how great was the enormity of their sins, which caused God to devote to desolation a land chosen by himself; for, as we have said, it was no common honor for that land, in which God designed to be worshipped by his chosen and holy people, to have been destined by him to be made like Paradise. But when such an honor was turned to shame and perpetual reproach, it was clearly a remarkable sign of God's wrath: and hence also becomes evident the impiety of that people who, as it had been said, turned aside God's favor from the land, that not only it did not bring forth its usual produce, but that it also became, as it were, a disgraceful spectacle, and filled all with horror on seeing it so desolate, where was previously seen the temple and the worship of God.

Grant, Almighty God, that as thou hast adopted us for this end, that we may show brotherly kindness one towards another, and labor for our mutual benefit, — O grant, that we may prove by the whole tenor of our life, that we have not been called in vain by thee, but that we may so live in harmony with each other, that integrity and innocence may prevail among us; and may we so strive to benefit one another, that thy name may be thus glorified by us; until having at length finished our course, we reach the goal which thou hast set before us, that having at last gone through all the evils of this life, we may come to that blessed rest which has been prepared for us in heaven by Christ our Lord. — Amen

1. Again the word of the Lord of hosts came to me, saying,

1. Et fuit sermo Jehovae exercituum, dicendo, —

2. Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury.

2. Sic dicit Iehova exercitumm, Zelatus sum pro Sion zelo magno (vel, aemulatione magna,) et indignatione magna aemulatus sum pro ea (vel, zelatus sum.)

Some think that at the beginning of this chapter the people are reproved for their unfaithfulness, because they conducted themselves towards God in a way they ought not to have done, as they had violated that sacred marriage which God had been pleased to contract with them; for it is a common mode of speaking for God to compare himself to jealous husbands, when he sees his Church dealing with him unfaithfully. But this meaning is inadmissible: for the verb qn', kona, connected as it is here, is to be taken in a good sense, as signifying concern or affection, inasmuch as l, lamed, means, "on account of," or "for;" and we have in the first chapter a similar sentence; Zechariah 1:1 and it is evident that in many other places the meaning is no other, but that God burned with wrath against all the enemies of his Church, as he regarded his Church with singular love. Emulation then here does not mean jealousy, but is to be taken in a different sense, as signifying that concern which God had for the protection of his Church. The whole then of this chapter proves that God would be the defender of his people, and that such was his care for the safety of all the godly, that he resolved to oppose the whole world, if necessary, for their protection. This is the sum of the whole.

He then says, that the word of Jehovah came to him;⁸ we hence learn, that this was a distinct prophecy. He adds, I have been zealous for Sion (for as we have said, the letter l, lamed, is to be thus taken) with great zeal⁹ This was indeed an incredible change, for God had for a time restrained himself, while the ungodly at their pleasure harassed the Church, so that they thought that they could do so with impunity. As God then had for some time remained at rest, what the Prophet says here could not have been easily believed, that is, that God would, through a sudden jealousy, undertake the cause of the Church. Hence the indignation, immediately subjoined, must be regarded with reference to enemies, as though he had said, that all the ungodly would now perceive what they had by no means expected, — that God was the protector of Jerusalem. It now follows —

3. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts, the holy mountain.

3. Sic dicit Iehova exercituum, Reversus sum ad Sion, et habitabo in medio Ierusalem; et vocabitur Ierusaelm urbs vertiatis; et mons Iehovae exercituum, mons sanctitatis.

The Prophet now more clearly explains what he intended; but it was necessary to preserve this order — that enemies were to be by force ejected from their possession, and the Church delivered, before God could dwell in the midst of it; for how could God have proved that Jerusalem was under his guardianship and protection without having first subdued its enemies? It was not then without reason that the Prophet commenced with this promise — that God was prepared for war, and was burning with wrath, that he might deliver his Church from the hands of enemies. Then follows the fruit of the victory; for it would not have been enough for God to avenge the wrongs done to his chosen people, without gathering the dispersed and restoring the Church to its ancient condition. For it often happens that those who have been cruelly treated find an avenger; but no comfort, or very little comfort, comes to them, as they are made nothing better; but the Lord here refers to these two things — that he would take up arms to defend his chosen people, and also that he would become, as the case was, the defender and protector of the holy city.

The repetition of the sentence, Thus saith Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith; for it was, as I have already said a thing incredible. It was then necessary to bring forward often the name of God, that the faithful might more readily give assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it presently stated.

And he says that he had returned; not that the accomplishment of this prophecy was then visible, but the decree is put for the reality. God had been, as it were, for a long time silent, while his people were exposed as a sport to their enemies; and he seemed then to be far away from Jerusalem, for the place was desolate and waste, yea, it was a scene of dreadful vengeance. God, then, during the whole of that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says, that God had removed from the temple, and that it was an empty place, and as it were profane. On this account he says now that he had returned; for he intended openly to show that it had not in vain been made the seat of his glory, when he had commanded his name to be there invoked. It is indeed true that mount Sion had never been forsaken by God; but no other opinion could have been formed, when there were there no altar, no sacrifices, and no people to worship God; for this is said with reference to divine worship; and the holiness of the mount was also nothing, except as far as God had consecrated it to himself. Hence these two things were connected — the holiness of the mount and the presence of God. It therefore follows that God, according to the judgment of men, was absent, when no religion appeared there, and the Jews offered there no sacrifices.

He further says, that he had returned, that he might dwell in the midst of Jerusalem¹⁰ It was necessary to add this, that the Jews might be convinced that his return was not in vain; for many said that they foolishly made too much haste, and that though the commencement had been favorable, yet many troubles would come upon them in future, and that their building would be only for a short time, and that though they spent much toil and labor in rebuilding the city, it would yet be only for a season, as their enemies would shortly come and destroy their new edifices. Since then reports of this kind were spreading, it was necessary to support the minds of the godly, that they might be fully persuaded that God had returned to his people, and had become the restorer of his exiles for this end — that he might as before dwell at Jerusalem.

We now apprehend the Prophet's object; it was as though he had said, that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that his dwelling at Jerusalem would be fixed and perpetual, as it had before been his habitation. We indeed know that the stability of the Church is not otherwise secured than by the presence of God, as it is said in Psalm 46, "God is in the midst of her, she shall not be moved;" for the Church would not be less exposed to sudden and frequent destruction than other things, were it not that God, her support, dwells in her. And this is what our Prophet means here when he says, that God would dwell there.

He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah the mount of holiness¹¹ By the first clause the Prophet reminds us why God had for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels. As then the Jews had wholly degenerated from true religion, the Prophet intimates that the city became destitute of its guardian and protector, even of God himself. And for the same purpose are added the words, the mount of Jehovah shall be called the mount of holiness. For however proudly the Jews boasted that they worshipped God, they yet had profaned both the temple and the altar by their sins, as we have seen it proved by the Prophet Haggai. (Haggai 2:15.) Here then Zechariah indirectly reproves the Jews for having corrupted all purity by their frauds, and also for having, by the defilements of their sins, polluted Sion and the temple of God. At the same time he teaches us that God dwells in his Church where he sanctifies it.

Hence God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place. Therefore the Prophet not only promises here an external blessing to the Jews, but also shows that God performs what is far more excellent — that he cleanses the place where he intends to dwell, and the habitation which he chooses, and casts out every kind of filth. And since God promises to do this, we hence see that it is his own peculiar work and gift to cleanse all our impurities, and also to dissipate everything false and deceitful. The import of the whole is, that when God reconciles his people to himself, he not only brings an outward blessing of an earthly kind, but also something better and far more excellent, even the renewal of the heart and mind, and that when all things are polluted and filthy, he restores true and perfect cleanness and integrity.

We must further bear also in mind what I have already stated — that their sins are here intimated to the Jews, that they might be touched with shame, and seek repentance; for we have seen that they were very slow and tardy in this respect. It was then necessary to stimulate them that they might repent. For what the Prophet says clearly intimates that mount Sion had been profaned, though God had consecrated it to himself; for God's worship had been there vitiated, and there was there no integrity; and that the faithful city, such at least as it ought to have been, had become full of falsehood and treachery; for truth is not to be confined to that fidelity which men ought to observe one towards another, but is to be extended to that sincerity which the faithful ought to possess as to the pure and sincere worship of God. This is the sum of the whole. It now follows —

4. Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.

4. Sic dicit Iehova exercituum, Adhuc habitabunt vetuli et vetulae (vel, senes et anus, sed est idem nomen) in plateis Ierosolymae, et viro baculus ejus in manu sua prae multitudine dierum.

He confirms what we have already stated, that the Jews would be safe under the hand and protection of God, as he would dwell among them. The cause of a safe and quiet state he made to be the presence of God. For when we have peace with the whole world, we may yet disturb one another, except the God of peace restrains us; inasmuch as mutual and intestine discord may harass us, though we may be spared by external enemies. It is then necessary in the first place, that the God of peace and salvation should dwell in the midst of us. But when we have the presence of God, then comes full security. Suitably then does the Prophet now say, that yet dwell would old men and old women the midst of Jerusalem: for since the time the Jews had returned, they had been harassed, we know, by continual wars; and it could hardly be expected that they could live long in a state of incessant troubles, while new fears were daily disturbing them. Since then they were thus in incessant and endless dangers, the Prophet gives them relief, and promises that there would be to them yet a quiet habitation, so that both men and women would live to extreme old age. Hence he says, There shall yet dwell, etc

Then he adds, a staff shall be to man for his age, or on account of multitude of days. This seems indeed to have been said with no great propriety; for it would have been much better had vigor been given them, so that men failed not through old age. Hence the weakness mentioned here seems to have been a sign of God's curse rather than of his favor; and on this account the Lord promises by Isaiah, that old men would be vigorous and strong, (Isaiah 65:20;) so that they felt not the disadvantage of age. But the design of Zechariah, as we have already reminded you, was here different; for many by their daily complaints depressed the minds of the godly, declaring that they were deceived, and saying that Jerusalem would not long stand, as they were surrounded by so many enemies. Hence Zechariah shows, that the Jews would be in no danger of falling by the hand of enemies, as they would live securely without any external disturbances; for we know that many old men, half alive through age and supporting themselves by a staff, cannot be anywhere seen, except in a state of peace and quietness, undisturbed by enemies.¹²

We now then perceive the design of the Prophet, which was to show, that Jerusalem would be tranquil and in peace, and that this would be the fruit of God's presence; for its citizens would die through years, and not through the violence of eternal enemies. To the same purpose is what follows —

5. And the streets of the city shall be full of boys and girls playing in the streets thereof.

5. Et plateae urbis plenae erunt pueris et puellis, ludentibus in plateis ejus.

He repeats and confirms the same thing by another representation — that boys and girls would play in the streets and on the public roads, which could not be during the troublous time of war; for when arms clatter, the sound of trumpets is heard, and assaults of enemies are dreaded, every one keeps his children at home, and in public there is sad confusion, and few are found abroad; in short there is no cheerfulness even in children when fear is hanging over them. We hence see, that what is here promised is a state of quietness to Jerusalem; for God would keep off the onsets of enemies — not that Jerusalem was ever exempt from all evils, but that God's defense was so effectual as to render them safe amidst many and various dangers.

It is not needful here anxiously to raise the questions — Whether it is lawful to play during times of peace? for the Prophet here took his language from the common habits of men, and even from the very nature of things; for we know that men give way to cheerfulness when no fear lays hold on their minds, and that play and sport are allowed to children. The Prophet meant only this, that though the Jews might then have something to do with various enemies, they would yet be in a state of peace and safety. He afterwards adds —

6. Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts.

6. Sic dicit Iehovae exercituum, Si mirabile est hoc in oculis reliquiarum populi hujus in diebus illis, etiam in oculis meis mirabile erit? dicit Iehova exercituum.

He sharply reproves here the lack of faith in the people; for as men are wont to measure whatever is promised by their own understanding, the door of entrance for these prophecies was nearly closed up when they saw that the fury of their enemies could by no means be pacified. They had indeed tried in various ways to check them, or at least to conciliate them; and we know that many edicts had been proclaimed in favor of the Jews by the kings of Persia; but such was the common hatred to them, that new enemies arose continually. On this account it is that the Prophet now blames their want of faith; and he points out, as by the finger, the source of their unbelief when he says, that they had no faith in God who spoke to them, because he promised more then what they could conceive to be possible. And this deserves notice, for if we wish to pull up unbelief by the roots from our hearts, we must begin at this point — to raise up our thoughts above the world; yea, to bid adieu to our own judgment, and simply to embrace what God promises; for his power ought to carry us up to such a height that we may entertain no doubt but that what seems to us impossible will surely be accomplished. What the Prophet calls "wonderful" is the same as impossible; for men often wonder at God's worlds without believing them, and even under the false pretense of wonder deny his power. Hence when God promises anything, doubts immediately creep in — "Can this be done?" If a reason does not appear, as the thing surpasses our comprehension, we instantly conclude that it cannot be. We thus see how men pretending to wonder at God's power entirely obliterate it.

When therefore the Prophet now says, If this be wonderful in your eyes, shall it be so in mine? it is the same as though he had said, "If you reject what I promise to you, because it is not in accordance with your judgment, is it right that my power should be confined to what you can comprehend?" We hence see that nothing is more preposterous than to seek to measure God's power by our own understanding. But he seems to say at the same time, that it is useful for us to raise upwards our minds, and to be so filled with wonder, while contemplating God's infinite power, that nothing afterwards may appear wonderful to us. We now perceive how it behaves us to wonder at God's works, and yet not to regard anything wonderful in them. There is no work of God so minute, but that it contains something wonderful, when it is considered as it ought to be; but yet when raised up by faith we apprehend the infinite power of God, which seems incredible to the understanding of the flesh, we look down as it were on the things below; for our faith ascends far above this world.

We now see the true source of unbelief and also of faith. The source of unbelief is this — when men confine God's power to their own understanding; and the source of faith is — when they ascribe to God the praise due to his infinite power, when they regard not what is easy, but being satisfied with his word alone they are fully persuaded that God is true, and that what he promises is certain, because he is able to fulfill it. So Paul teaches us, who says, that Abraham's faith was founded on this assurance — that he doubted not but that he who had spoken was able really to accomplish his word. (Romans 4:20.) Hence, that the promises of God may penetrate into our hearts and there strike deep roots, we must bid adieu to our own judgment; for while we are wise in ourselves and rely on earthly means, the power of God vanishes as it were from our sight, and his truth also at the same time disappears. In a word, we must regard, not what is probable, not what nature brings, not what is usual, but what God can do, what his infinite power can effect. We ought then to emerge from the confined compass of our flesh, and by faith, as we have said, ascend above the world.

And he says, In the eyes of the remnant of this people, etc. By this sentence he seems to touch the Jews to the quick, who had already in a measure experienced the power of God in their restoration; for thirty years before their freedom had been given them by Cyrus and Darius, they regarded as a fable what God had promised them; they said that they were in a grave from which no exit could have been expected: they had experienced how great and incredible was God's power; and yet as people astonished, they despaired of their future safety. This ingratitude then is what Zechariah now indirectly reproves by calling them the remnant of his people. They were a small number, they had not raised their banner to go forth against the will of their enemies; but a way had been suddenly opened to them beyond all expectation. Since then they had been taught by experience to know that God was able to do more than they could have imagined, the Prophet here justly condemns them for having formed so unworthy an idea of that power of God which had been found by experience to have been more than sufficient. He afterwards adds —

7. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country;

7. Sic dicit Iehova exercituum, Ecce ergo servans populum meum e terra orientis et e terra occasus solis;

8. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

8. Et reducam eos, et habitabunt in medio Ierosolymae; et erunt mihi in populum, et ego ero illis in Deum, in veritate et justitia.

He pursues the same subject, and introduces a preface, very necessary in so confused a state of things; for it was very difficult to raise up desponding minds and to inspire them with confidence, when pressed down with fear and trembling. This is the reason why Zechariah repeats so often, that he declared nothing but God's commands only.

Behold, he says, I will save, or deliver my people. As dispersion took away hope, the Prophet restores it, and says, that it would not be difficult to gather the people from all parts of the world, when God stretched forth his hand; and emphatical is the expression, I will deliver my people. God then does here exalt himself, that we may learn to exalt his power, and not to judge of it according to our own comprehension. I will deliver my people, he says, from the rising as well as from the setting of the sun. This sentence then is connected with the preceding, in which the Prophet briefly shows that the Jews erred and acted perversely, when they ascribed no more to God than what the judgment of their own flesh dictated, or what seemed probable according to the course of nature. As then he had taught them that great wrong is done to God except he is separated from men, and shines eminent above the whole world, he now adds, that God, with whom nothing is wonderful or difficult, had resolved to gather his people, and from their dispersion to restore them again to Jerusalem. The Prophet then says here nothing new, but rightly applies what he had just said of God's infinite and incomprehensible power, which men absurdly attempt to inclose in their own brains, and to attach to earthly instrumentalities.

He then adds, I will restore them, and they shall dwell, he says, in the midst of Jerusalem. He again confirms what I have already stated, — that their return would not be in vain, though many said, that the Jews had done foolishly in having returned so quickly into their own country; and they condemned their determination, as though they had been suddenly carried away by extreme ardor. Hence the Prophet, in order to show that God had dealt faithfully with his people, promises them here a safe and a perpetual habitation at Jerusalem. They shall dwell, he says; that is, "As you now see that you have been gathered, so expect that God will be your protector, so as to render you safe, and to make Jerusalem to be again inhabited, as it had been formerly."

He afterwards adds, They shall be to me for a people, and I shall be to them for a God. By these words the Prophet confirms what he has hitherto taught, when he now speaks of the renewal of the covenant; for the whole hope of the people depended on this one thing, — that God remembered the covenant which he had made with them. This covenant had indeed been broken, according to the usual language of Scripture; for the people, when removed into exile, thought that they were cast away and forsaken by God. As then the memory of this covenant had been buried as to the effect, or as they say, apparently, the Prophet, in order to confirm what he has already said, expressly declares, that they would be God's people, and that he would be their God. We now then understand why he adds, "I will be to them a God, and they shall be to me a people".

In the last place he says, in truths and righteousness; that is, "settled and permanent shall be this felicity": for when God shows that he cares for his people, then follow outward blessings, which are evidences of his favor. The Prophet adds, that this shall be in truth and righteousness; for God will not be propitious and kind to his people only for a short time, but will continue his favor to them to the end. As then God intended to establish the safety of the city, he testifies that he would be its God in righteousness, even in sincerity, in good faith, and without dissimulation, and also without any danger of changing.¹³ And how this was to be fulfilled we shall hereafter see.

Grant, Almighty God, that though we daily depart from thee by our sins, we may not yet be wholly removed from the foundation on which our salvation depends; but do thou so sustain us, or even raise us up when fallen, that we may ever continue in our degree, and also return to thee in true repentance, and whatever may happen to us, may we learn ever to look to thee, that we may never despair of thy goodness, which thou hast promised to be firm and perpetual, and that especially while relying on thy only-begotten Son our Mediator, we may be able to call on thee as our Father, until we shall at length come to that eternal inheritance, which has been obtained for us by the blood of thine only Son. — Amen.