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   Title: Commentary on Zechariah, Malachi
   Creator(s): Calvin, John (1509-1564)
   (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARIES

   ON THE

   TWELVE MINOR PROPHETS


   BY JOHN CALVIN



   NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN,

   BY THE REV. JOHN OWEN

   VICAR OF THRUSSINGTON, LEICESTERSHIRE



   VOLUME FIFTH


   ZECHARIAH, MALACHI



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   TRANSLATOR'S PREFACE

   This Volume completes Calvin's Commentaries on the Twelve Minor
   Prophets, -- a Work which, had he written no ether, would have been
   sufficient to have rendered him illustrious as a faithful, lucid, and
   practical expounder. In course of time, when his Comments shall be
   carefully read, his high merits will no doubt be duly acknowledged. The
   Translator can bear this testimony, that before he read Calvin on the
   Minor Prophets, it was to him one of the least interesting and the
   least instructive portions of the ancient Scriptures; but that he finds
   it now one of the most interesting. It practically exhibits to us
   especially two things, which it greatly concerns us all to know, --
   what God is, and what man is. It sets before us manifest facts which
   prove the wonderful mercy and forbearance of God, and also the amazing
   tendency of man to superstition, and his persistency in his course
   notwithstanding all the powerful means adopted for his restoration.

   Zechariah began to prophesy two months after Haggai, as we find by
   comparing Haggai 1:15, with Zechariah 1:1. Ezra mentions them as the
   two Prophets who encouraged the rebuilding of the Temple. Ezra 5:1;
   6:14.

   The greatest part of Zechariah was written, according to Lowth, in
   prose; but he adds that "some parts about the end of his Prophecy
   (Zechariah 9, 10. and the beginning of 11.) are poetical and highly
   embellished, and that they are sufficiently perspicuous, though written
   by a Prophet, who of all is perhaps the most obscure." [1] The
   testimony of Jerome, as to his obscurity, is the same; he says that he
   is "the most obscure as well as the longest of the Twelve Minor
   Prophets." Marckius concedes a majestic elegance to his diction, and
   says, that "his enigmatical symbols may be fitly compared with those of
   Amos, Ezekiel, Daniel, and of John, the Prophet of the New Testament."
   "His prose," according to Henderson, "resembles most that of Ezekiel;
   it is diffuse, uniform and repetitious. His prophetic poetry possesses
   much of the elevation and dignity to be found in the earlier Prophets,
   with whose writings he appears to have been familiar."

   The Book contains four parts: the first is a short message to the Jews,
   Zechariah 1:1-6; the second includes the rest of the first six
   chapters, which record a series of eight visions confined to one single
   night, and vouchsafed to the Prophet three months after the first
   message; the third contains two chapters, the seventh and the eighth;
   and the fourth, the six remaining chapters.

   Since the days of Calvin a dispute has arisen, originated by Mede,
   respecting this last portion. Owing especially to a quotation in
   Matthew 27:9, 10, where Jeremiah, and not Zechariah, is mentioned, many
   since the time of Mede, such as Hammond, Newcome, and several German
   divines, have adopted the notion, that these chapters have somehow been
   misplaced, and that they belong to the book of Jeremiah. This view has
   been strongly opposed by Blayney and others, who, together with Scott,
   Adam Clarke, and Henderson, consider that there is no sufficient ground
   for such a supposition, and who for various reasons think that there is
   a typographical mistake in Matthew. [2]

   "It is alleged," observes Blayney, "that the Evangelist St. Matthew,
   Matthew 27:9, cites a passage found in Zechariah 11:13, as spoken, not
   by Zechariah, but by the Prophet Jeremiah. But is it not possible, nay,
   is it not much more probable, that the word Ieremiou may have been
   written by mistake by some transcribers of Matthew's Gospel, than that
   those of the Jewish Church, who settled the Canon of Scripture, of whom
   Zechariah himself is supposed to have been one, should have been so
   grossly ignorant of the right author of those chapters as to place them
   under a wrong name? It is not, I think, pretended that these chapters
   have been found in any copy of the Old Testament otherwise placed than
   as they now stand. But in the New Testament there are not wanting
   authorities for omitting the word Ieremiou."

   The other arguments urged by Mede and others are successfully combated
   by Blayney as well as by Henderson.

   The first is, that many things are mentioned in these chapters which
   correspond not with Zechariah's time; the second, that the prophecy in
   Zechariah 11, concerning the destruction of the Temple and of the
   people, is not suitable to the scope of Zechariah's commission, which
   was to encourage the people to build the Temple; and the third, that
   the style of these chapters is different from that of the preceding
   ones. These reasons, especially the two last, are justly said to be
   easily accounted for by the supposition that Zechariah wrote the former
   portions while he was young, (Zechariah 2:4,) and these chapters in his
   advanced years. And Blayney thinks that he is the Zechariah mentioned
   by our Savior in Matthew 23:35, and that he was slain by the Jews on
   account of these prophecies which he announced in his old age. [3]

   The last of the Old Testament Prophets, as admitted by all, was
   Malachi. Who and what he was, we are left without any knowledge. Some
   have supposed him to have been Ezra under another name, or under the
   name of his office, as Malachi means a messenger. But most think that
   he lived near a century after Haggai and Zechariah Usher places him in
   the year 416 before Christ, and Blair in 436. It appears certain from
   Malachi 3:10, that his time was after the building of the Temple. It is
   most probable that he was contemporary with Nehemiah, especially after
   his second return from Persia, as the same things are condemned by
   both, -- foreign marriages and the neglect of paying tythes. The Jews
   are wont to call him the seal (X+W+T+M%) of the Prophets.

   It is observed by Lowth that Malachi wrote "in a middle sort of style,
   and evidently in such a style as seems to prove that Hebrew poetry had
   declined since the Babylonian exile, and that being now in advanced age
   it was somewhat verging towards senility." [4] But Henderson speaks in
   a higher strain, "Considering the late age in which he lived, the
   language of Malachi is pure; his style possesses much in common with
   the old Prophets, but is distinguished more by its animation than by
   its rhythmus or grandeur."

   The interesting character of the Commentary will be found to be in no
   degree diminished in this Volume, but on the contrary increased, though
   some of the subjects had been before discussed. The same thoughts, no
   doubt, sometimes occur, but their different connections ever introduce
   some variety. The Commentator follows his text, and very seldom
   deviates from what it strictly requires, and the application of it to
   present circumstances is generally natural and obvious, and for the
   most part confined to a few sentences; so the reader's attention is not
   diverted from the passage that is explained. The main object throughout
   seems to be to interpret God's Word and to impress it on the mind and
   heart, and so to apply it as to render it the rule of our life and the
   support of our hopes.

   The curious reader, fond of novelties, and enamoured with speculative
   and fanciful notions, or one whose chief delight is in dry criticisms,
   will not find much in Calvin to gratify him: but those who possess a
   taste for Divine Truth, who seek to understand what they read, and
   desire to be fed by "the sincere milk of the Word," will, through a
   blessing from above, be abundantly compensated by a careful perusal of
   his Comments. This is not said merely as a matter of inference from the
   character of their contents, but as the result of personal experience.
   The testimony which the Translator can fully bear is similar to that of
   Bishop Horne, when he finished his Commentary on the Psalms, that the
   labor has been attended with so much pleasure and enjoyment, that the
   completion of his work occasions regret as well as joy; for the time
   during which he has been engaged in translating Calvin has been the
   happiest period of his life.

   As to the Indices, added to this Volume, the most important is that to
   the subjects: and it is more useful than general readers may perhaps
   consider it to be. The very reading of it may convey no small measure
   of information. The variety of subjects handled in these Volumes is
   very great, so that they include almost everything in the wide range of
   Theology, not indeed discussed at large, but briefly touched upon and
   explained.

   But as an illustration of the usefulness of this Index, let the word
   Faith be taken; and almost everything connected with it will be found
   mentioned and referred to. Turn again to the word Faithful, (Fideles,)
   which some of my co-workers have rendered Believers, and perhaps in
   some instances more appropriately; and hardly anything belonging to the
   character, spirit, life, and trials of God's people, will be found
   wanting. If there be a wish to know what Popery is, what is found under
   the word Papists will disclose almost the whole character of the
   system; and by referring to the Comment all its main lineaments will be
   found clearly exhibited in the character of the superstitions and
   idolatries of the Jews. The real features of errors are the same in
   every age, only somewhat modified by a change of circumstances: but an
   enlightened observer can read Popery in the history of the ancient Jews
   as clearly as in its own history. This of course cannot be done by the
   spiritually blind and the deluded; and yet so striking and palpable is
   the likeness in not a few instances, that it is impossible for any not
   to see it, except they be totally blind, and their judgment wholly
   perverted.

   There have been many Commentators before and after the time of Calvin,
   but it may be doubted whether any of them possessed his combined
   excellencies, especially the capacity of being so plain as to be
   understood by common readers, and of being at the same time so profound
   as to be interesting and instructive to the most learned; so that his
   Comments do in this respect retain, in a measure, the character of the
   book he interprets and explains. Of his superiority over his
   predecessors we have the striking testimony of the learned Arminius,
   who, as he differed from him on several points of no small importance,
   may justly be considered to have been an impartial witness. His words
   are remarkable, -- "Next to the reading of Scripture, which I strongly
   recommend, I advise you to read the Commentaries of Calvin, on whom I
   bestow higher eulogies than Helmichius did; for I consider that he is
   incomparable in interpreting Scripture, and that his Commentaries are
   of more value than all that the library of the Fathers transmits to us;
   so that I concede to him even a spirit of prophecy superior to that of
   most, yea, of all others. [5]

   As to posterior Commentators, his comparative merits cannot indeed be
   rated so high, as there have been in later years Writers in this
   department of no ordinary character. Not to mention Foreign Divines,
   our own might with advantage be referred to, such as Henry, Lowth,
   Whitby, Doddridge, Scott, and Adam Clarke. And yet none of these can be
   regarded as in all respects equal to Calvin as a Commentator. Some of
   them excel him as Critics, and others in the number of their practical
   deductions; but he surpasses them all in pointing out and illustrating
   the main drift of a passage, in catching as it were its very spirit,
   and in the power he possessed of impressing on the mind in a few words
   both its meaning and its practical lessons. The Comment never diverts
   us from the Text, it never occupies as it were its place; but the Text
   itself, expounded and illustrated, is left fixed and riveted on the
   mind.

   Thrussington, July 1849.
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   [1] Sunt aliqua sub ejus Vaticinii finem (vide cap. 9, 10. et init.
   11.) et poetica et valde ornata, et, ut in Vate omnium fortasse
   obscurissimo, satis perspicua. -- Proel. 21.

   [2] Augustine mentions that in his time some MSS. omitted the name of
   Ieremiou. It is also omitted in the MS. 33, 157; in the Syriac, which
   is the most ancient of all the versions ... The Greek MS. 22, reads
   Zachariou, as also do the Philoxenian Syriac in the margin, and the
   Arabic MS. quoted by Bengel Origen and Eusebius, were in favor of this
   reading. I think it very probable that Matthew did not insert either
   name, but simply wrote in his Hebrew gospel B+J+D+ H+N+B+J+#, by the
   Prophet, just as in chap. 1:22; 2:5, 15; 13:35; 21:4; 27:35; and that
   his Greek Translator, mistaking D+ in B+J+D+ for R+ read B+J+R+, which
   he considered to be a contraction for B+J+R+M+J+H+W+, and so rendered
   it dia Hieremiou tou prophetou.. This reading having found its way into
   the first Greek MS. will account for its all but universal propagation.
   Another conjecture supposes Iriou, to have been written by some early
   copyist instead of Zriou." -- Henderson. The notion of Hengstenberg,
   derived from a hint by Grotius, is too subtle and refined. He supposes
   that Matthew intentionally ascribed the words to Jeremiah, in order to
   show that Zechariah's prediction was but a repetition of what Jeremiah
   had foretold in Jeremiah 18, and 19., and to intimate that it would be
   followed by a similar judgment. But this sort of reasoning is too
   abstruse and artificial to be admitted.

   [3] What seems to strengthen this supposition is, that in this case the
   first and the last martyr, previous to his time, are mentioned by our
   Savior.

   [4] Prophetarum ultimus Malachius medio quodam dicendi genere utitur,
   atque ejusmodi plane, quod arguere videatur poesin Hebraeam inde a
   cap-tivitate Babylonica deflorescentem, et inclinata jam aetate in
   senium quodammodo vergentem. -- Proel, 21.

   [5] Post Scripturae lectionem, quam vehementer inculco, ad Calvini
   Commentarios legendos adhortor, quem laudibus majoribus extollo quam
   ipse Helmichius; dico enim incomparabilem esse in interpretatione
   Scripturae, et majoris faciendos ipsius Commentarios, quam quicquid
   Patrum Biblio-theca nobis tradit; adeo ut et spiritum aliquem
   prophetiae eximium illi prae aliis plerisque, imo et omnibus, concedam.
   See Merits of Calvin, p. 51.
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   The Commentaries

   of John Calvin

   on the Prophet

   ZECHARIAH
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   calvin's preface to zechariah

   The Prophecies of Zechariah come next. He was a fellow-helper and
   colleague Of Haggai, and also of Malachi, as it will presently appear.
   These three, then, were sent by God nearly at the same time, that they
   might assist one another, and that they might thus by one consent and
   one mouth confirm what God had committed to them. It was indeed of
   great service that several bore their testimony: their prophecies
   gained thus greater authority; and this was needful, for the people had
   to contend with various and most grievous trials. Satan had already
   raised up great opposition to them; but there were still greater evils
   at hand. Hence, to prevent them from despairing, it was necessary to
   encourage them; by many testimonies.

   But what our Prophet had especially in view was, to remind the Jews why
   it was that God dealt so severely with their fathers, and also to
   animate them with hope, provided they really repented, and elevated
   their minds to the hope of true and complete deliverance. He at the
   same time severely reproves them; for there was need of much cleansing,
   as they still continued in their filth. For though the recollection of
   their exile ought to have restrained them, and to have made them
   careful to fear and obey God, yet it seemed to have been otherwise; and
   it will appear more fully as we proceed, that being not conscious of
   having been punished for their sins, they were so secure, that there
   was among them hardly and fear of God, or hardly any religion. It was
   therefore needful to blend strong and sharp reproofs with promises of
   favor, that they might thus be prepared to receive Christ. This is the
   substance of the whole [6] I shall now proceed to the words.
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   [6] The following is taken from The Assembly's Annotations, slightly
   altered: -- Two tables on the content of Zechariah
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   CHAPTER 1
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   Lecture One Hundred and Thirty-fourth
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   Zechariah 1:1-3

   1. 1 In the eighth month, in the second year of Darius, came the word
   of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the
   prophet, saying,

   1. Mense octavo, [7] anno secundo Darii, fuit sermo Iehovae ad
   Zachariam, filium Barachiae, filii Addo (Iddo, ad verbum) prophetae,
   (vel, prophetam,) [8] dicendo,

   2. The Lord hath been sore displeased with your fathers.

   2. Iratus est Iehova erga patres vestros ira.

   3. Therefore say thou unto them, Thus saith the Lord of hosts; Turn ye
   unto me, saith the Lord of hosts, and I will turn unto you, saith the
   Lord of hosts.

   3. Dices igitur ad eos, Sic dicit Iehova exercituum, Revertimini ad me,
   dicit Iehova exercituum; et revertar ad vos, dicit Iehova exercituum.


   We here learn what we have already stated, -- that Haggai and Zechariah
   were by God joined together, that they might confirm each other's
   doctrine, for they had to do with a refractory people: besides, the
   people had to endure hard and arduous trials, so that they needed more
   than a common testimony to confirm them. Haggai commenced the work of
   his office in the sixth month; Zechariah shortly followed him, in the
   eighth month of the same year. It has already been shown who was the
   Darius mentioned here; though some interpreters dissent, we may yet
   learn from certain and indubitable proofs, that he was the son of
   Hystaspes. We shall again speak of this Darius, when a better occasion
   will offer itself: I wished only in passing to say thus much.

   The word of Jehovah came to Zechariah. We have already said that the
   word of God comes in two ways to men. God addresses all from the least
   to the greatest; but in the first place he sends his word especially to
   his Prophets, to whom he commits the office of teaching. The word of
   God thus comes to private individuals, and it comes also to teachers,
   who sustain a public character, and become God's interpreters or
   messengers. It was thus that God's word came to Zechariah, not that he
   might keep to himself what God had said, but that he might be a
   faithful dispenser of his truth.

   With regard to Zechariah, they are mistaken who regard him as the son
   of Jehoiadah, they are mistaken by Christ in Matthew 23:35. Zechariah
   is indeed said there to have been killed between the temple and the
   altar, and he is called the son of Barachiah: [9] but the counting of
   years will easily prove their mistake, who would have him to be the
   same Zechariah. The former, who is called in sacred history the son of
   Jehoiadah the priest, was slain under Joash. Let us now see how many
   kings succeeded him, and also how many years he reigned. That Zechariah
   must have been almost two hundred years old at the Babylonian exile, if
   he was alive, had be been a boy when he was stoned. Now this Zechariah,
   of whom we now speak, performed the office of a Prophet after the
   return of the people from exile. He must then have been not only more
   than a hundred and fifty years of age, but must have exceeded two
   hundred years when he died. The idea respecting the renascence of men,
   being a reverie of the Jews, is not worthy of a record, much less of a
   refutation. He is however called the son of Barachiah; but the probable
   conjecture is that Jehoiadah the priest had two names, and it does not
   appear that he was a prophet. However this may be, the Zechariah who
   was stoned in the temple by the order of the king, was the son of the
   high priest, and died more than a hundred years before the Babylonian
   exile. For we have said that this Darius was not the Mede who reigned
   with Cyrus, but the son of Hystaspes, who reigned a long time after,
   that is, after Cambyses and the Magi. Their want of knowledge is easily
   proved, who think that these Prophets were sent by God before the
   completion of the time mentioned by Jeremiah. As then the seventy years
   had elapsed, this Prophet was no doubt born after the time when the
   city was destroyed, the temple pulled-down, and the people led captive
   into Babylon. I come now to the doctrine itself.

   Angry was Jehovah with anger against your fathers [10] The Prophet here
   refers to the severity of the punishment with which the Jews had been
   visited, in order that posterity might know that God, who so rigidly
   punishes the despisers of his word and instruction, ought not to be
   provoked. For by saying that God was angry with anger, he means, that
   God was in no common measure offended with the Jews, and that the very
   grievousness of their punishment was a clear evidence how displeased
   God was with them. But the object of the Prophet was to rouse the Jews,
   that they might begin seriously to fear God on seeing how dreadful is
   his wrath. The Apostle states it as a general truth, that it is a
   dreadful thing to fall into the hands of the living God, (Hebrews
   10:30:) so also the Scripture speaks everywhere. But Zechariah mentions
   here to his own people a signal evidence of God's wrath, which ought to
   justly to have smitten all of them with terror. He does not then speak
   here of a thing unknown, but reminds them seriously to consider how
   terrible is God's vengeance; as a proof of this, their fathers had been
   deprived of their perpetual inheritance, they had suffered many
   degradations, and had also been harassed and oppressed by tyrants; in
   short, they had been nearly sunk in the lowest depths. Since then God
   has so severely dealt with their fathers, the Prophet bids them to know
   that God ought to be feared, lest they should grow wanton or indulge
   themselves in their usual manner, but that they might from the heart
   repent, and not designedly provoke God's wrath, of which their fathers
   had so severe an experience.

   It then follows, Thou shalt say to them, Return ye to me, and I will
   return to you [11] The Prophet now expresses more clearly for what
   purpose he had spoken of God's vengeance, with which he had visited his
   chosen people, even that their posterity might take heed to themselves;
   for the common proverb, "Fools by adversity become wise," ought in this
   case to have been verified. For where there is really a teachable
   spirit, men become instantly attentive to what God says: but even when
   they are sluggish and slothful, it is a wonder, that when they are
   smitten, the strokes which they feel do not shake off at least in some
   degree their torpor. Hence the Prophet, after having spoken of the
   punishments which God had inflicted, exhorts the Jews to repentance.

   It ought however to be observed, that our Prophet not only speaks of
   repentance, but shows also its true character, that the Jews might not
   seek carelessly to please God, as is commonly the case, but that they
   might sincerely repent; for he says, return ye to me, and I will return
   to you. And this was not said without reason, when we consider in what
   sort of delusions the Jews indulged themselves immediately after their
   return. We have seen that they became devoted to their private
   concerns, while the temple remained desolate; and we also know what
   sacred history relates, that they married heathen women, and also that
   many corruptions prevailed among them, so that religion almost
   disappeared. They indeed retained the name of God, but their impiety
   showed itself by clear signs. It is then no wonder that the Prophet
   sharply stimulates them to repentance.

   It must at the same time be noticed, that we cannot enjoy the favor of
   God, even when he kindly offers to be reconciled to us, except we from
   the heart repent. However graciously, then, God may invite us to
   himself, and be ready to remit our sins, we yet cannot embrace his
   offered favor, except our sins become hateful to us; for God ceases not
   to be our judge, except we anticipate him, and condemn ourselves, and
   deprecate the punishment of our sins. Hence we then pacify God when
   real grief wounds us, and we thus really turn to God, without
   dissimulation or falsehood. Now the experience of God's wrath ought to
   lead us to this; for extremely heedless are they who, having found God
   to be a Judge, do carelessly disregard his wrath, which ought to have
   filled their hearts with fear. "Let no one deceive you with vain
   words," says Paul, "for on account of these things comes the wrath of
   God on the children of unbelief," or on all the unbelieving. (Ephesians
   5:6.) Paul bids us to consider all the evidences which God gives of his
   wrath in the world, that they may instruct us as to the fear of God;
   how much more then should domestic examples be noticed by us? For the
   Prophet speaks not here of foreign nations; but says, angry has God
   been with anger against your fathers. Since, then, it appeared evident
   that God had not spared even his chosen people, they ought, unless they
   were in the extreme refractory, to have carefully continued in
   obedience to the law. Hence the Prophet here condemns their tardiness,
   inasmuch as they had made so little progress under the chastisements of
   God.

   We thus see that no excuse can be brought before God, if we do not make
   a right use of all the punishments by which he designs to recover us
   from our sins. We have referred to that general truth announced by
   Paul, that God's judgment, executed on the unbelieving, ought to be
   feared; it hence follows that our insensibility is extreme, if we are
   not thoroughly moved when God teaches us by our own experience, or at
   least when he sets domestic examples before us, as when he punishes our
   fathers and others connected with us; for this mode of teaching comes
   much nearer to us.

   But when the Prophet says, return ye to me, and I will return to you,
   he means, as I have before stated, that though God meets sinners, and
   is ready with extended arms to embrace them, his favor cannot come to
   those to whom it is offered, except a real feeling of penitence leads
   them to God. In short, the Prophet means, that though they had returned
   from exile, they could not expect a permanent state of safety, except
   they turned from the heart to him; for if they imitated their fathers,
   God had in readiness far severer scourges to chastise them; and they
   might also be again driven into exile. he then briefly reminds them,
   that if they wished to enjoy the incomparable kindness with which God
   had favored them, it was necessary for them seriously to return to him.
   Though, then God had already in part returned to them, that is, he had
   really proved that he was pacified and propitious to them, yet he had
   begun by many evidences to show that he was again offended with them;
   for their fruit had either withered through heat, or had been smitten
   by hail, as we have found elsewhere; (Haggai 2:17;) so that they had
   already labored for several years under want and other evils. God then
   had not so blessed them, that they could in every way recognize his
   paternal favor. This is the reason why the Prophet says, I will return
   to you when ye return to me.

   We now perceive the meaning of the Prophet to be, that though God had
   delivered his people, they ought yet to have feared lest his wrath
   should suddenly burn against the ungrateful and the wicked, and that
   being not in full favor, they ought also to have known that God was
   still offended with them. So the Prophet shortly reminded them, that it
   was no wonder that God treated them with no great kindness, for they
   allowed no place for his favor, but provoked his wrath, like their
   fathers, inasmuch as they did not from the hear repent.

   The Papists allege this passage in defense of free-will; but it is a
   most puerile sophistry. They say that the turning of God to men is the
   same as their turning to him, as though God promised the grace of his
   Spirit as a help, when men anticipate him. They imagine then that
   free-will precedes, and then that the help of the Spirit follows. But
   this is very gross and absurd. The Prophet indeed means that God would
   return to the Jews; for he shows that God would in every respect be a
   father to them, when they showed themselves to be dutiful and
   respectful children. We must therefore remember that God does not here
   promise the aid of his Spirit to assist free-will, and to help the
   efforts of man, as these foolish and senseless teachers imagine, but
   that he promises to return to the Jews to bless them. Hence the return
   of God here is nothing else than the prosperity which they desired; as
   though he had said -- "Fear me from the heart, and ye shall not labor
   under hunger and thirst; for I shall satisfy you, as neither your
   fields nor your vines shall hereafter disappoint your hopes. Ye shall
   find me most bountiful, when ye deal with me in a faithful manner."
   This is the meaning.

   We must further bear in mind, that, according to the common usage of
   Scripture, whenever God exhorts us to repentance, he does not regard
   what our capacity is, but demands what is justly his right. Hence the
   Papists adopt what is absurd when they deduce the power of free-will
   from the command or exhortation to repent: God, they say, would not
   have commanded what is not in our power to do. It is a foolish and most
   puerile mode of reasoning; for if everything which God requires were in
   our power, the grace of the Holy Spirit would be superfluous; it would
   not only be as they say a waiting-mind, but it would be wholly
   unnecessary; but if men need the aid of the Spirit, it follows that
   they cannot do what God requires of them. But it seems strange that God
   should bid men to do more than what they can. It seems so indeed, I
   allow, when we form our judgment according to the common perception of
   the flesh; but when we understand these truths -- that the law works
   wrath -- that it increases sin -- that it was given that transgression
   might be made more evident, then the false notion -- that God requires
   nothing but what men can perform, comes to nothing. But it is enough
   for us to know, that God in exhorting us to repentance requires nothing
   but what nature dictates ought to be done by us. Since it is so,
   however short we are in the performance, it is not right to charge God
   with too much strictness, that he demands what is beyond our power.

   The frequent repetition of God's name by the Prophet is emphatical; it
   was done, that what he taught might more sharply goad the hearts of the
   people. Had he simply said, that he had a commission from above to
   remind the people of the punishments which their fathers had endured,
   and also to call them to repentance, this mode of teaching would not
   have so penetrated into their hearts, as when the name of God is so
   often brought before them -- Thou shalt say, Thus saith Jehovah of
   hosts, Return to me, saith Jehovah of hosts, and I will return to you,
   saith Jehovah of hosts. It surely behoved the Jews, when they heard
   God's name pronounced three times, to awake and to consider with whom
   they had to do. For what can be more base or more disgraceful than for
   men, when God anticipates them and desires to be united to them, to
   refuse to respond and to devote themselves to his service?

   It is at the same time evident, that the Prophet adopted a mode of
   speaking then in use: and we know that the language of the Jews
   underwent a change after their Babylonian exile. It lost that clearness
   and elegance which it possessed before: as it clearly appears from the
   style of those who wrote after the exile. I allow also that previously
   the Prophets exhibited not the same degree of eloquence; for Isaiah
   differs greatly from Jeremiah and from Amos. It is yet quite evident
   from the writings of the last Prophets, that the language had become
   somewhat muddy after the return of the people from exile. Let us now
   proceed --
     __________________________________________________________________

   [7] "This month, according to the sacred reckoning, which begins the
   year with the month Abib or Nizan, (Exodus 12:2,) falls in with the
   latter part of October and the beginning of November." -- Blayney.

   [8] This refers no doubt to Zechariah, and not to Ido, according to the
   usual order adopted in Hebrew, and also because the object is to show
   that Zechariah, and not Ido, was a prophet. It is a name give, as
   Cocceius observes, not only to him who announces future things, but to
   every one who as God's minister proclaims his words, explains spiritual
   things, and applies them to the conscience. -- Ed.

   [9] He is called the son of Ezra, chapter 5:1; but the word son, in
   Hebrew, means often a grandson or a descendant: "Omnes qui in gradibus
   descendentibus sunt Hebraei filios vocant." -- Grotius.

   [10] The words may be thus rendered, -- Wroth was Jehovah,
   With your fathers was he wroth. This is more consistent with the
   characters of the Hebrew language than the usual rendering.

   [11] The verb, [ShB+], means to turn, and to return. Newcome retains
   our version, "turn," but Marckius and Henderson adopt with Calvin the
   word "return," though Henderson, in verse 4, has "turn." The most
   suitable rendering seems to be "return," as it intimates a departure,
   which was the case in both instances, with respect to the people, and
   also with respect to God. They had departed from God, and God had
   departed from them; they had also departed from God's ways. "Return"
   therefore is the most appropriate term. -- Ed.
     __________________________________________________________________

   Zechariah 1:4

   4. Be ye not as your fathers, unto whom the former prophets have cried,
   saying, Thus saith the Lord of hosts; Turn ye now from your evil ways,
   and from your evil doings: but they did not hear, nor hearken unto me,
   saith the Lord

   4. Ne sitis sicut patres vestri, quia clamarunt ad eos Prophetae
   superiores, sic dicit Iehovah exercituum, Revertimini quaeso a viis
   vestris malis, et ab operibus vestris malis; et mom audierunt, neque
   attenderunt ad me, dicit Iehovah.


   In order to correct and to subdue the obstinacy of the people, he here
   upbraids them with having descended from wicked and perverse parents.
   The Jews, we know, too much flattered themselves; and we know that they
   were especially inflated with the vain boasting that they derived their
   origin from the holy fathers. But the Prophets had something else in
   view. We indeed know that when anything becomes customary, almost all
   become hardened and flatter themselves in their vice; for immorality is
   then counted almost as the law, and what is sanctioned by public
   consent seems lawful. Since then they had not ceased for many years to
   provoke the wrath of God, it was necessary to add this reproof, Be not
   like your fathers: for they no doubt imagined that God approved of
   them, as they were not worse than their fathers. But God shows that
   their fathers had been very wicked and perverse.

   Let us learn from this passage, that the examples which are wont to be
   set up as a shield are so far from being of any weight before God, that
   they enhance our guilt: and yet we see that this folly infatuates many;
   for at this day the religion of the Papists seems to them holy and
   irreprehensible, because it has been handed down to them by their
   fathers. Hence, whenever they bring forward the fathers, they think it
   a sufficient defense against the charge of any errors. But nothing
   occurs more frequently in the Prophets than the truth, that examples
   tend more to kindle the wrath of God, when some men become the occasion
   of sin to others, and when posterity think that whatever has proceeded
   from their fathers is lawful.

   But we must at the same time bear in mind the design of the Prophet,
   for he did not intend simply to show, that the Jews in vain alleged the
   examples of the ancient; but, as I have said, he intended to shake off
   their self-flatteries by which they lulled themselves asleep; and he
   intended especially to put down those evil practices, which by long use
   had prevailed among them. This then is the reason why he says, Be not
   like your fathers. The Spirit employs the same sentiment in many other
   places, especially in the ninety- fifth Psalm (Psalm 95:1), and also in
   other Psalms.

   Then he says, that the Prophets, who had been sent by God, had cried to
   their fathers, but that they did not attend. As then contempt of the
   truth had for so many ages prevailed among the Jews, and as this
   impiety was not duly abhorred by them, since they thought themselves to
   be as it were in perpetual possession -- these are the reasons why the
   Prophet expressly upbraids them with this, that God's word had been
   formerly despised by their nation -- cry then did the former Prophets.
   He also exaggerates again their crime and their sin, because God had
   often recalled them to himself but without success. Had the Prophets
   been silent, and had God applied no remedy for their defection, their
   ingratitude would not indeed have been excusable; but since Prophets
   had often been sent to them, in succession, one after the other, and
   each had endeavored to restore the wretched men to a state of safety,
   not to attend to their holy and serious admonitions, by which God
   manifested his care for their well-being, was a much more atrocious
   crime.

   We hence learn, that when we find any people prone to this or that
   vice, it ought to be resisted with greater diligence; for Satan almost
   always employs this artifice -- that when he finds us prone to this or
   that vice, he directs all his efforts to drive us headlong into it.

   As then the Prophets had been for a long time despised by the Jews,
   Zechariah designedly brings before them that perverseness which had
   been too long known. cry then did the former Prophets, [12] saying Thus
   saith Jehovah of hosts, return ye, I pray, from your evil ways, and
   from your evil works; but they heard not nor attended. After having
   spoken of God's kind invitation, which was a singular pledge of his
   love, since he thus manifested his concern for their safety, he shows
   on the other hand how unworthily the Jews had conducted themselves, for
   they obstinately rejected this favor of God. They were indeed more than
   sufficiently proved guilty; for by saying, Return ye, I pray, from your
   evil ways and from your evil works, he assumes it as a fact that the
   reproofs given were just. And he farther says, that they refused to
   hear. Hence their perverseness was less endurable; for though they were
   self-condemned, they did not yet repent, nor deigned to hearken to God.
   And he subjoins the words, nor did they attend; for by this repetition
   [13] is more fully expressed, not only their stupidity, but their
   strange madness, inasmuch as they had so rejected God, and closed up
   the door of his favor, as though they sought designedly to drive him
   far from them, lest he should come to them.
     __________________________________________________________________

   [12] This sentence is peculiar in its construction. Our version, "unto
   whom the former Prophets have cried," gives the meaning, but not the
   form of the sentence, which perhaps can hardly be done except in Welsh;
   but in that language the idiom is exactly the same. The relative
   "whom," [#ShR+] comes first, then the verb, followed by a pronoun
   having a preposition prefixed to it -- "to them," [ShM+E+]. The literal
   rendering in English would be, "whom they called (or cried) to them,
   the Prophets the former." The rendering in Welsh would be the Hebrew
   word for word -- Y rhai y galwodd arnynt y prophwydi blaenorol Calvin
   in his version renders [#ShR+], "quia," which is not correct; it ought
   to have been "ouibus." -- Ed.

   [13] It is not perhaps exactly a repetition. Newcome retains our
   version, "hear" and "hearken;" but Henderson has "hearken" and "give
   heed." The first, [ShM+E+], is the mere act of hearing; but the second,
   [Q+ShB+], means attention; it signifies to incline the ear so as to
   listen. The Jews had been unwilling to hear, or to give the least
   attention to what had been said to them. -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou hast not only once embraced us in thy
   paternal bosom, when it pleased thee to offer to us the salvation
   obtained by the death of thine only-begotten Son, but continuest also
   daily to invite us to thyself, and also to recall the wandering to the
   right way -- O grant, that we may not always remain deaf and hardened
   against thy warnings, but bring to thee hearts really submissive, and
   study so to devote ourselves to thee, that it may be evident that we
   have not received thy grace in vain; and may we also continue in the
   constant fruition of it, until we shall at length fully attain that
   blessed glory, which having been obtained for us, id daily set before
   us by the teaching of the Gospel, that we may be confirmed in it. May
   we therefore make such continual advances, through the whole course of
   our life, that having at last put off all the corruptions of our flesh,
   we may be really united to thee in that perfect purity to which thou
   invitests us, and which we hope for, through the grace of thine only
   Son. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Thirty Five
     __________________________________________________________________

   Zechariah 1:5, 6

   5. Your fathers, where are they? and the prophets, do they live for
   ever?

   5. Patres vestri, ubi sunt? et prophetas, an in perpetuum vivent?

   6. But my words and my statutes, which I commanded my servants the
   prophets, did they not take hold of your fathers? and they returned and
   said, Like as the Lord of hosts thought to do unto us, according to our
   ways, and according to our doings, so hath he dealt with us.

   6. Atqui verba mea et statuta mea, quae mandavi servis meis prophetis,
   annon apprehenderunt patres vestros? et reversi sunt et dixerunt, Sicut
   cogitaverat Iehova exercituum facere nobis secundum vias nostras, et
   opera nostra, ita fecit nobiscum.


   In what we considered yesterday Zechariah reminded the Jews of the
   conduct of their fathers, in order that they might not, by their
   continued sins, bring on themselves new punishments. Many interpreters
   think that the sentiment contained at the beginning of the fourth verse
   is now confirmed, your fathers, where are they? for it seems t them
   that God is here exulting over the Jews -- "Think now what has happened
   to your fathers; are they not all gone and destroyed?" They suppose
   also that the Jews answer, taking the latter clause as spoken by them,
   "The Prophets also, have they not perished? Why do you mention to us
   the fathers? There is no difference between them and the Prophets; it
   is not therefore a suitable argument." And then in the third place,
   they consider that God refutes the answer given by the Jews, "But my
   word and my statutes, what I had entrusted to the Prophets, have not
   been without their effect." This view of the passage has been adopted
   by many, and by all of the most ancient interpreters; and those who
   followed them have been disposed to subscribe to it. [14] But more
   probable is the opinion of Jerome, who understands the latter clause of
   false Prophets, -- "Your fathers and your Prophets, where are they?" as
   though God thus reproved the Jews: "See now, have not your fathers
   miserably perished, and also the Prophets by whom they were deceived?"
   Thus Jerome thinks that the object in both clauses is to shake off the
   delusions of the Jews, that they might not harden themselves against
   God's judgments, or give ear to flatterers. This interpretation comes
   nearer to the design of the Prophet, though he seems to me to have
   something else in view.

   I join the two clauses together, as they may be most fitly united --
   "Your fathers and my Prophets have both perished; but after their
   death, the memory of the doctrine, which has not only been published by
   my servants, but has also been fully confirmed, is to continue, so that
   it ought justly to terrify you; for it is very foolish in you to
   enquire whether or not the Prophets are still alive; they performed
   their office to the end of life, but the truth they declared is
   immortal. Though then the Prophets are dead, they have not yet carried
   away with them what they taught, for it never perishes, nor can it at
   any age be extinguished. The ungodly are also dead, but their death
   ought not to obliterate the memory of God's judgments; but after their
   death these judgments ought to be known among men, and serve to teach
   them, in order that posterity may understand that they are not
   presumptuously to provoke God." This seems to be the real meaning of
   the Prophet.

   By saying, Your fathers where are they? and the Prophets do they live
   for ever? he makes a concession, as though he had said, "I allow that
   both your fathers and my Prophets are dead; but my words are they
   dead?" God, in a word, distinguishes between the character of his word
   and the condition of men, as though he had said, that the life of men
   is frail and limited to a few years, but that his truth never perishes.
   And rightly does he mention the ungodly as well as the Prophets; for we
   know that whenever God punishes the despisers of his word, he gives
   perpetual examples, which may keep men in all ages within the
   boundaries of duty. Hence, though many ages have passed away since God
   overthrew Sodom and Gomorrah, yet that example remains, and retains its
   use to this day; for the ruin of Sodom is a mirror in which we may see
   at this time that God is the perpetual judge of the world. Since then
   the ungodly have perished, the punishment with which God visited their
   sins ought not to be buried with them, but to be ever remembered by
   men. This is the reason why he says, "your fathers are dead: this you
   must admit; but as they had been severely chastised, ought ye not at
   this day to profit by such examples?" Then he says, "my Prophets also
   are dead; but it was my will that they should be the preachers of my
   truth, and for this end, that after their death posterity might know
   that I had once spoken through them." To the same purpose are the words
   of Peter, who says, that he labored that the memory of what he taught
   might continue after he was removed from his tabernacle.

   "As then," he says, "the time of my dissolution is at hand, I endeavor
   as far as I can, that you may remember what I teach after my death." (2
   Peter 1:15.)

   We now perceive the object of the Prophet.

   He then immediately adds, But my words and my statutes [15] which I
   have committed to my Prophets, have they not laid hold on your fathers?
   We have seen that he made a concession in the last verse; but here God
   expressly declares what I have stated -- that though men vanish, or are
   hence removed after a short time, yet heavenly truth is ever firm, and
   retains its own power. But the Prophet uses another form of expression,
   My words, he says, which I have committed to my servants, the Prophets,
   have they not laid on [16] your father? that is, "ought the remembrance
   of the punishment, by which I intended to teach you, and your children,
   and your grandchildren, that ye might not provoke my wrath as your
   fathers did, to be lost by you? Since the ye see the effect of my
   doctrine in your fathers, why do ye not consider, that as I am always
   the same, my words cannot possibly be in vain at the present day, or be
   without effect?" We now see how clearly the Prophet distinguishes
   between the word of God and the condition of men; for God does not
   declare what is empty, nor give utterance to words which produce no
   effect; but he executes whatever he has committed to his Prophets.

   He then adds, They returned and said, [17] As Jehovah of hosts had
   purposed to do to us on account of our ways and our works, so he hath
   done. Added here is a confession, which ought to have perpetually
   stimulated the Jews, while they saw that the obstinacy of their fathers
   had been subdued by the scourges of God. It is indeed true, that though
   they been sharply chastised, many of them did not yet really repent.
   God however extorted from them the confession that they were justly
   punished. Even the ungodly then had been constrained to give glory to
   God, and to confess that they were justly treated as guilty; but their
   children became immediately forgetful -- was this a stupidity capable
   of being excused? He at the same time indirectly warns posterity that
   they might not imitate the negligence of their fathers, who would not
   have repented had they not been severely chastised; but that they
   might, on the contrary anticipate the judgment of God. We then see why
   the Prophet mentions that the Jews, who had been severely treated,
   freely confessed that they had been chastised by the hand of God; but
   we must notice the words.

   He says, that the fathers had returned. Though their repentance was not
   sincere, yet God intimates that such was their punishment that it drew
   from them the confession that is here mentioned. What then could their
   posterity mean? or how could they become so audaciously mad against
   God, when they saw that their fathers and their obstinacy had been, as
   it were, broken down by the severe strokes by which God had smitten
   them? He then subjoins, and said, As Jehovah hath prepared to do. They
   confessed that they suffered evils not through chance, but that the
   purpose of God was thus fulfilled, which they had previously despised
   and almost derided. They further confessed, that they justly suffered;
   and they referred to their works and to their course of life. Since,
   then, the father had made this confession, who had hardened themselves
   long in their sins, their posterity were wholly without excuse in going
   on still to their own ruin, in containing impenitent, though warned by
   examples so memorable. This is the import of the passage. It now
   follows --
     __________________________________________________________________

   [14] This notion was originated by the Targum. The second was adopted
   by Cyril and others, as well as by Jerome; but Drusius, Grotius, Mede,
   Marckius, Newcome, and Henderson agree with the view given by Calvin.
   -- Ed.

   [15] "Statuta mea," [X+Q+J+]; "decreta," Dathius; "decrees," Henderson.
   The word means what is defined or appointed, as an order or a course,
   or a portion. It signifies here the portion defined and allotted to the
   Jews, the judgments denounced on them, which had been executed. They
   were God's defined and allotted portions, what he had exactly described
   and defined by his Prophets. He says first, "my words," a general term,
   and then, to express more distinctly what was intended, he adds, "my
   decrees," or my appointments, or my allotted portions. -- Ed.

   [16] "Overtake" is adopted by Newcome and Henderson; "supervenerunt" --
   came upon," Grotius. God's judgments pursued and overtook them as a
   hunter his prey, or an enemy a flying enemy. -- Ed.

   [17] "Adeo ut reversi dixerint -- so that when they returned they
   said," Jun. et Trem., and Piscator; "so that they turned and said,"
   Henderson. Newcome continues the question from the preceding line, "and
   did they not return and say?" The "return" here seems not to have been
   from a sinful course, but from exile. The confession was made by those
   who returned from Babylon. The sentence may be thus rendered, "when
   they returned, they said." -- Ed.
     __________________________________________________________________

   Zechariah 1:7-11

   7. Upon the four and twentieth day of the eleventh month, which is the
   month Sebat, in the second year of Darius, came the word of the Lord
   unto Zechariah, the son of Berechiah, the son of Iddo the prophet,
   saying,

   7. Die vicesima quarta undecimi mensis, hic est mensis Sebath, anno
   secundo Darii, fuit sermo Iehovae ad Zachariam, filium Berechiae, filii
   Addo (vel, Iddo,) Prophetae, (vel, Prophetam; sed melius quadrat
   accusativus,) dicendo,

   8. I saw by night, and behold a man riding upon a red horse, and he
   stood among the myrtle trees that were in the bottom; and behind him
   were there red horses, speckled, and white.

   8. Vidi nocte, et ecce vir equitans super equum rufum, (vel,
   rubicundum,) et ipse stabat inter myrtos quae erant in profundo: post
   eum equi rufi, (vel, rubicundi, idem est nomen,) varii, (vel, medii
   coloris,) et albi.

   9. Then said I, O my lord, what are these? And the angel that talked
   with me said unto me, I will shew thee what these be

   9. Et dixi, Qui isti, Domine mi? Et dixit mihi Angelus qui loquebatur
   mecum, Ego ostendam tibi quinam isti sint.

   10. And the man that stood among the myrtle trees answered and said,
   These are they whom the Lord hath sent to walk to and fro through the
   earth.

   10. Et respondit vir qui stabat inter myrtos et dixit, Hi sint quos
   misit Iehova ad perambulandum in terra.

   11. And they answered the angel of the Lord that stood among the myrtle
   trees, and said, We have walked to and fro through the earth, and,
   behold, all the earth sitteth still, and is at rest.

   11. Et responderunt Angelo Iehovae qui stabat inter myrtos et dixerunt,
   Perambulavimus in terra, et ecce tota terra quiescit et transquilla
   est.


   Here is related a second prophecy, connected with a vision. At the
   beginning God alone spoke and gave commission to his Prophet to reprove
   the Jews: he now confirms the prediction as to the reduction of the
   city; for to the word is added a vision, which is, as we have seen
   elsewhere, a sort of seal. As the vision is obscure it may be variously
   explained, but I shall endeavor to accommodate it, without any
   refinements, to our use; and so no ambiguity will remain, provided we
   seek to be soberly and moderately wise, that is, provided we aim at no
   more than what edification requires.

   The Prophet says, that a vision was given him; and he saw a horseman
   among the myrtles sitting on a red horse; and with him there were
   horses red, variegated [18] and white, and having no doubt riders. So I
   understand the passage; for extremely gross is the idea that the horses
   spoke. There were then, as it were, a troop of horsemen; but the
   Prophet says, that one appeared as the chief leader, who was
   accompanied by others. In the meantime an angel stood at the side of
   the Prophet, who led him, and showed to him his concern for the holy
   city and the chosen people. He then adds, that these horsemen had
   returned from an expedition; for they had been sent to review the whole
   world and its different parts. He therefore says, that they had
   returned from their journey, and also that the whole earth was quiet,
   that men enjoyed peace and tranquillity everywhere. At length he adds,
   that the angel of God cried out, How long, Jehovah, wilt thou not show
   mercy to Jerusalem? For the angel, touched with grief on hearing that
   all the heathens were enjoying rest, expostulates with God; for it
   seemed a very unbecoming and strange thing that the faithful alone
   should be oppressed with adversities, while others lived in peace and
   enjoyed their pleasures. There follows at length an answer from God, as
   we shall presently see.

   But let us now enquire the Prophet's design. I regard this as the
   object -- that horsemen were presented to the Prophet, that he might
   know that God does not remain shut up in heaven and neglect the affairs
   of men; but that he has, as it were, swift horses, so that he knows
   what things are everywhere carried on. As then kings having horses at
   command, send their riders here and there, and bid them soon to return
   to them that they may know what to do; so the Prophet ascribes here to
   God the character of a chief sovereign, who inquires respecting all the
   affairs of men. It is indeed certain, that God receives no information
   from angels, for nothing is hid from him: nay, all things were fully
   known to him before he created angels. God, therefore, needs no such
   helps in order to know what is going on from the rising to the setting
   sun; but such a mode of speaking often occurs in scripture; and it is a
   common thing, that God assumes the character of man in order that he
   may more familiarly instruct us. Let us then especially bear in mind,
   that the riders who appeared to the Prophet were angels, who are ever
   ready to serve God. And they were sent here and there, not that they
   might declare to God any thing unknown to him, but that we may believe
   that God cares for human affairs; and that though angels appear not to
   us they are always engaged, and survey the world, so that nothing is
   done without the knowledge and will of God. This is one thing.

   The Prophet says also, that the vision was given him in the night: he
   refers no doubt to what actually took place, and also to the manner in
   which he was taught; for though the vision was not given in vain, yet
   God meant that it should not be plain, in order that he might give by
   little and little a glimpse of hope to the Jews. As then God did not
   intend to exhibit in full light what he afterwards in due time taught
   them, the vision appeared in the night. And to the same purpose is what
   he says respecting the angels, that they were in a dark or deep place,
   and that they were among the myrtles. For to consider what is here said
   allegorically seems to me frivolous. I will, therefore, not refinedly
   discuss here the nature of myrtles: but as we know that the trees are
   dark and afford a thick shade, God intended, I have no doubt, by the
   sight of them, to produce an effect on the Prophet's mind, so that he
   might understand that the prophecy was yet obscure, and that the time
   for a plain and clear revelation was not come. There were then horsemen
   among the myrtles, that is, under these dark and shady trees; and also
   in a deep place and in a thick shade. We see how aptly these things
   correspond. Some think that by their colors is designated the state of
   the people, being that of sorrow and of joy; for though quietness in
   part was restored to the people, yet much darkness remained and much
   perplexity in their affairs: but as this idea is probable, I do not
   reject it, provided we retain what I have stated, that the obscurity of
   the Prophecy is noted by the deep valley and the myrtles.

   There was one more eminent than the rest, and in this there is nothing
   unusual; for when God sends forth a company of angels, he gives the
   lead to some one: and this is the reason why one is described here as
   more illustrious than all the others. If we regard this angel to be
   Christ, the idea is consistent with the common usage of Scripture; for
   Christ, we know, being the head of angels, ever exercises such dominion
   over them, that in obeying God they do nothing but under his authority.
   It may be then that one angel assumed here a pre-eminence over the
   rest, that the Prophet might think of the Redeemer, who exercises power
   over angels and the whole Church.

   With regard to the different colors the Prophet no doubt understood
   that they designated the offices allotted to angels, as some convey
   God's benefits, and others come armed with scourges and swords. For
   what was the design of the vision in which some riders appeared on
   white horses, some on red, and some on bay, (or, on those of a mixed
   color, which is more probable,) except that God intended to show that
   he sent angels, not only that they might survey the state of things,
   but that they might also come to chastise men, or to be ministers of
   his benefits? Besides, it was God's purpose, as I have already hinted,
   to make it known, that nothing is carried on in this world but what is
   known by angels, who are his emissaries and agents.

   They said that the whole earth was then quiet, [19] that is, the
   countries bordering on Judea, or the oriental regions. Hence a greater
   confidence might be entertained by the Jews, for with the prayer of the
   angel is connected a complaint -- "God of hosts, what is thy purpose?"
   that is, "Is it thy will that all others should enjoy quietness and
   peace, while enemies are continually hostile and troublesome to thy
   people? Is it right that thy Church should be ever miserably
   distressed, while heathens, who have no care for religion, should be so
   bountifully favored by thee? Is it not better that the memory of thy
   name should be extinguished, and that all worship should fall to the
   ground, than that so unjust a reward should be returned to thy
   servants?" We now see the design of the vision, even that the Jews
   might be assured that the distresses which they endured would not be
   perpetual. How so? because God slept not in heaven, but had his
   runners; and further, since his will was that all nations should be
   tranquil, he would no doubt have at length a regard for his own people,
   so as to deliver them from their troubles.

   Though then the vision is obscure, yet its design is not doubtful.
   Besides, if we are content with what is moderate, there will be found
   here nothing so perplexing but that we may easily learn at least the
   import of the Prophecy. But the curiosity of those interpreters has
   done much harm, who by examining every single syllable have advanced
   many puerile things. There is therefore nothing better than to attend
   to the design of the Prophet, and then to regard the circumstances of
   the time, and thirdly, to follow the analogy between the signs and
   things signified.

   I have said that angels are here introduced, because it would be
   difficult for us to ascend to the highest glory of God. God, we know,
   is not constrained by necessity to employ angels as ministers to
   execute his judgments, to punish men, or to confer benefits: for God
   himself is sufficient for all these things. Why then does he employ
   angels and make use of their ministration, if it be superfluous? The
   obvious answer is this -- as we are prone to unbelief, we ever tremble
   in dangers, except we know that God is prepared with many forces to
   help us in time of need. When it is said in Psalm 24 that angels encamp
   around those who fear God, is it not a much more effectual relief than
   if it had been simply said that God is our citadel? It is indeed said
   in many places that God is an unassailable fortress; but as many still
   continue to doubt when they hear that there is a sufficient defense for
   them in God, he consults now their weakness, and adds, "I come with a
   great host; I am not alone your helper, but there is a great army ready
   at my bidding. Whenever then it may please me a troop of angels, yea,
   many myriads shall assemble together." When therefore God thus speaks,
   it is a mode of teaching suitable to the capacities of men. So now,
   when Zechariah sees many runners, who have been sent by God to
   perambulate and to survey the earth, it may with greater certainty be
   learnt that nothing is carried on without design or by chance in the
   world, but that all things come before God, and that the manner in
   which all things occur is set forth by the angels. In the same way is
   the representation given in the first chapter of Job (Job 1:1) All the
   sons of God, that is, angels, came before his throne; and also among
   them Satan came; for though he does not willingly obey God, yet while
   he perambulates the earth, he at the same time executes God's
   judgments, though unwillingly. We now then see the reason why God did
   not himself appear, and testified to the Prophet, that whatever took
   place among the nations was known to him; but he shows that his runners
   rode swiftly through the whole earth, and returned afterwards to the
   heavenly tribunal, and proved that they had carefully performed their
   office.

   Now the Prophet says, that he had this vision in the eleventh month,
   called Sebat, [20] and on the twenty-fourth day of the month; that is,
   in the third month after his first Prophecy. He had in the eighth month
   sharply reproved the Jews: now a consolation is added, lest they should
   despair, but know that they were still the objects of God's care. And
   possibly the reproof referred to had been effectual; nay, it is
   probable, that the Prophet did not labor in vain in exhorting the Jews
   to true and sincere repentance. When therefore they had given some
   evidence of religion, we see that God afterwards treated them more
   kindly, and set before them the hope of a future deliverance.

   With regard to the night time, it is of importance to observe, that
   though God does not always set forth with full clearness his
   predictions, they are not yet without instruction, provided we be
   attentive, and provided also we suffer ourselves, while in darkness, to
   be ruled by the spirit of knowledge. By whatever different means then
   God may teach his faithful people, he always teaches them something
   useful, provided they murmur not when any thing is for a time obscure,
   but wait for the day of full revelation. And this is the design of
   Paul's admonition, "If ye think otherwise, this also will God reveal to
   you." Let us then know that God's manner of teaching is not always the
   same, but that his teaching is always profitable, provided the faithful
   retain due moderation and sobriety, and suffer themselves to be guided
   step by step by God. This observation is to be applied to the whole
   verse, when it is said, that the horses and the horsemen stood under
   the myrtles, and also in a low place.

   And, then, as to the various colors of the horses, it ought not to be
   deemed strange, that God should thus allot different offices to angels;
   for he does not always punish us by the ministry of Satan. He has
   celestial angels, when it pleases him, as executioners of his
   vengeance; and he sometimes employs devils for this purpose. However
   this may be, it is in his power to delegate angels as ministers of his
   kindness, or to send them to execute his vengeance, so that they appear
   in red color, or in some other. In conclusion, it ought also to be
   borne in mind, that angels do stand before the tribunal of God, after
   having diligently perambulated the earth, not after the manner of men:
   for it would be gross and puerile to imagine angels sitting on horses,
   inasmuch as they are spirits who are confined to no certain place; but
   as we cannot understand, according to our capacities, the celestial
   mysteries of God, it is necessary that such representations should be
   set before our eyes. however this may be, it ought to remain a fixed
   principle, that angels are always employed, for they survey the earth,
   that nothing may be done or carried on without design; and they are
   also sent with power and authority, so that they are, as it were, the
   hand of God: and at one time they execute his judgments, inflict
   punishments, as it has been said; and at another they come with
   blessings from God. This then is the meaning as to the horsemen. I
   cannot proceed farther: the rest I shall defer.
     __________________________________________________________________

   [18] "Varii" -- [ShR+Q+J+M%]; "psaroi -- variegated, parti-colored,"
   Sept.; "dun," Newcome; "bay," Henderson; "gilvus-ash color," Bochart;
   "brown," Blayney. It seems to have been a mixed color, between red and
   white, to denote a mixed state of things. "They had horses to show
   their power and celebrity, and horses of different colors to intimate
   the difference of their ministries." -- Newcome.

   [19] The literal rendering is "All the earth sits and rests." It is
   represented as a man sitting and quietly taking his rest. There was
   then peace throughout the Persian empire, which is set forth here as
   the whole earth.

   [20] "This month corresponded with the latter end of January and
   beginning of February." -- Blayney.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that since we live here as in thick darkness, and
   are also surrounded with so much darkness of ignorance, that we often
   entertain doubts as to thy providence, and think ourselves forsaken by
   thee whenever thou dost not immediately succor us, -- O grant, that
   with our minds raised above, we may contemplate those things which thou
   hast once revealed to thy servant Zechariah, and not doubt, but thou
   lookest on us also and commandest thy angels to take care of us, and to
   raise us up in their hands, and to guide us in all our ways, yea, in
   all the crooked windings of this life, so that we may learn to commit
   ourselves to be wholly ruled by thee, and thus suffer ourselves to be
   drawn and turned here and there in the world, so as still to follow the
   way which thou hast pointed out to us, and to proceed straight towards
   the mark which thou hast been pleased to set before us, until we shall
   at length be gathered into that eternal rest, which has been obtained
   for us by the blood of thine only-begotten Son. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Thirty-sixth
     __________________________________________________________________

   Zechariah 1:12

   12. Then the angel of the Lord answered and said, O Lord of hosts, how
   long wilt thou not have mercy on Jerusalem and on the cities of Judah,
   against which thou hast had indignation these threescore and ten years?

   12. Et respondit Angelus Iehovae et dixit, Iehova exercituum, quousque
   tu non misereberis Ierusalem et urbium Iehudah, quas sprevisti (vel,
   detestatus es; alii vertunt, quibus iratus fuisti; [Z+E+M%] utrumque
   significat; sed videtur melius quadrare prior ille sensus, quas ergo
   sprevisti) his septuaginta annis?


   The Prophet now shows that the angel who was his guide and teacher,
   became even a suppliant before God in behalf of the welfare of the
   Church. Hence the probable opinion is, that this angel was Christ the
   Mediator. For they who say that it was the Holy Spirit, who forms
   prayers in our hearts, seem to depart very far from the meaning of the
   Prophet: and it is nothing new, that Christ should exercise care over
   his Church. But if this view be disapproved, we may take any one of the
   angels to be meant. It is certain that it is enjoined them all to
   minister to the salvation of the faithful, according to what the
   Apostle says in the first chapter of the Hebrews Hebrews 1:1; and
   indeed the whole Scripture is full of evidences, which prove that
   angels are guardians to the godly, and watch over them; for the Lord,
   for whose service they are ever ready, thus employs them: and in this
   we also see the singular love of God towards us; for he employs his
   angels especially for this purpose, that he might show that our
   salvation is greatly valued by him.

   There is then nothing wrong, if we say that any one of the angels
   prayed for the Church. But absurdly, and very foolishly do the Papists
   hence conclude, that dead saints are our advocates before God, or that
   they pray for us; for we never read that it is an office committed to
   the dead to intercede for us; nay, the duties of love, we know, are
   confined to the present life. When, therefore, the faithful remove from
   this world, having finished their course, they enter on a blessed life.
   Though then the case is different, yet the Papists foolishly pass from
   angels to the dead: for as it has been stated, the case of the faithful
   has been committed to angels, and they ever watch over the whole body,
   and over every member of it. It is then nothing strange that they offer
   prayers for the faithful; but it does not hence follow, that angels are
   to be invoked by us. Why does Scripture testify, that angels supplicate
   God for us? Is it that each of us may flee to them? By no means; but
   that being assured of God's paternal love, we may entertain more hope
   and confidence; yea, that we may courageously fight, being certain of
   victory, since celestial hosts contend for us, according to what
   appears from many examples. For when the servant of Elisha saw not the
   chariots flying in the air, he became almost lost in despair; but his
   despair was instantly removed, when he saw so many angels ready at hand
   for help, (2 Kings 6:17;) so whenever God declares that angels are
   ministers for our safety, he means to animate our faith; at the same
   time he does not send us to angels; but this one thing is sufficient
   for us, that when God is propitious to us, all the angels have a care
   for our salvation. And we must further notice what is said by Christ,

   "hereafter ye shall see angels ascending and descending,"
   (John 1:51,)

   which means, that when we are joined to the head, there will thence
   proceed a sacred union between us and angels; for Christ, we know, is
   equally Lord over all. When, therefore, we are united to the body of
   Christ, it is certain that angels are united to us, but only through
   Christ. All this favor then depends on the one true Mediator. Far then
   is it from being the case, that Scripture represents angels as patrons
   to whom we may pray. The meaning then is what we have stated, when
   Zechariah says, that the angel thus prayed, O Jehovah of hosts, how
   long wilt thou not have mercy on Jerusalem and the cities of Judah?

   The angel seems in this place to have indirectly blamed God for having
   too much delayed to bring help to his Church: but this mode of
   speaking, we know, frequently occurs in the prayers of the saints; they
   in a manner charged God with delay, that is, according to the
   perception of their flesh. But this is not inconsistent with the
   obedience of faith, since the faithful submit at length to the counsel
   of God. Hence, however familiarly they may often expostulate with God,
   when he seems to delay and to withhold his aid, they yet restrain
   themselves, and at length feel assured that what God has appointed is
   best. But they thus pour forth their cares and their sorrows into the
   bosom of God, in order to disburden themselves. The angel now adopts
   this form when he says, "How long wilt thou not show mercy?" It is not
   however the complaint of unreasonable fervor, as that of the ungodly,
   who in praying accuse God, rage against him, and quarrel with his
   judgments. The angel then was not moved by any turbulent feeling, nor
   were the saints, when they adopted this mode of praying; but they did
   what God allows us all to do; they thus disburndened their cares and
   sorrows.

   We ought at the same time to notice the special import of the words,
   "how long," E+D+-M+T+J+, od-mati? The angel indeed afterwards explains
   himself, when he expressly mentions the term of seventy years. [21] It
   was not then without design, or through a strong impulse of feeling,
   that the angel said, How long? but he had regard to a memorable
   prophecy, which was in the mouth of all the godly; for God had fixed
   seventy years for the exile of the people. Since the people knew that a
   time had been predetermined by God, he does net here supplicate God
   according to his own will, but only alleges the promise itself: and it
   is an usual thing with the saints to plead before God what he has
   promised to them. What indeed can better sustain our hope? and what can
   give us a greater encouragement in praying, than when we plead with God
   according to his promises? For God will have our prayers to be founded
   first on his gratuitous goodness, and then on the constancy of his
   faithfulness and truth. When therefore they thus address God, "O Lord,
   thou art true, and thou hast promised this to us; relying on thy word,
   we dare ask what otherwise we could not," -- they certainly do not
   exceed the limits as though they prescribed to God a law, but anxiously
   seek to obtain what had been freely offered. We have seen that the
   angel does not here complain of delay, but that he founded his plea on
   that remarkable prophecy, in which God had fixed the term of seventy
   years for his people.

   The angel seems in this place to have indirectly blamed God for having
   too much delayed to bring help to his Church: but this mode of
   speaking, we know, frequently occurs in the prayers of the saints; they
   in a manner charged God with delay, that is, according to the
   perception of their flesh. But this is not inconsistent with the
   obedience of faith, since the faithful submit at length to the counsel
   of God. Hence, however familiarly they may often expostulate with God,
   when he seems to delay and to withhold his aid, they yet restrain
   themselves, and at length feel assured that what God has appointed is
   best. But they thus pour forth their cares and their sorrows into the
   bosom of God, in order to disburden themselves. The angel now adopts
   this form when he says, "How long wilt thou not show mercy?" It is not
   however the complaint of unreasonable fervor, as that of the ungodly,
   who in praying accuse God, rage against him, and quarrel with his
   judgments. The angel then was not moved by any turbulent feeling, nor
   were the saints, when they adopted this mode of praying; but they did
   what God allows us all to do; they thus disburdened their cares and
   sorrows. [22]

   I have said, that it is more suitable to the passage to say, that the
   cities had been despised by God: but if any prefers the other view, I
   will not contend; yet whosoever will minutely consider the intention of
   the Prophet, will, I think, readily assent to the idea, that the cities
   had been despised or rejected by God, because he gave them no sign of
   his mercy. [23] It now follows --
     __________________________________________________________________

   [21] The Hebrew literally is "this seventies year." A similar anomaly
   is found in Welsh, "this ten year and sixty," or "this sixty year and
   ten." -- Ed.

   [22] This point has been frequently referred to by Calvin: but mistakes
   have arisen from not considering that no less than three events are
   coincident with this number, as it is clearly proved by Petavius,
   Prideaux, Bishop Newton, and others. From the first invasion of
   Nebuchadnezzar, Daniel 1:1; Jeremiah 25:1-11, to the edict of Cyrus, 2
   Chronicles 36:22, there were seventy years; the same time transpired
   from the destruction of Jerusalem and the temple, Jeremiah 52:13,
   eighteen years after, to the second year of Darius Hystaspes, when a
   decree was made to rebuild the temple; and there were seventy years
   from the last captivity by Nebuzar-adan, Jeremiah 52:30, to the time
   when the temple was finished. "So that taking it," says Prideaux,
   "which way you will, and at what stage you please, the prophecy of
   Jeremiah will be fully and exactly accomplished concerning this
   matter." Probably the second period is what is here intended. -- Ed.

   [23] The contrast seems to show that displeasure, or wrath, or flaming
   wrath, which [Z+E+M%], pity or compassion, is what is prayed for. God
   had been as it were angry or indignant, but now his pity is solicited.
   He is asked to show pity to a people to whom he had manifested extreme
   displeasure. "Compassionate" and "angry" are the two words used by
   Henderson; and "have mercy" and "had indignation," by Newcome. The
   former appears to be the most appropriate rendering. Compassion or
   pity, and anger or wrath, seem to be the contrasts. -- Ed.
     __________________________________________________________________

   Zechariah 1:13

   13. And the Lord answered the angel that talked with me with good words
   and comfortable words.

   13. Et respondit Iehova angelo mecum loquenti verba bona (vel, dulcia)
   verba consolatoria.


   The Prophet shows here, that though God did not immediately on the
   first day stretch forth his hand to the miserable Jews, he was yet
   propitious to them. But we must notice, that God speaks only, and does
   not yet manifest his power. The Prophet's design must be here observed;
   for first he reminds the faithful that there was no reason for them to
   despair, or to be cast down with sorrow; for celestial angels prayed to
   God for them, and pleaded for their salvation. This is one thing. But a
   greater and fuller confirmation is added; for God testifies that he is
   ready to deliver the Jews, though he does not declare this immediately
   at first. And here we may remark, that it ought to be sufficient to
   sustain our hope and patience, when God testifies and affirms that he
   favors us, and that our salvation is dear to him, however miserable our
   condition may apparently be. God might indeed have immediately given a
   real proof to the Jews that the time had come to restore them to full
   prosperity: this he did not, but only made a promise. He gave words
   only: but his purpose was, by an actual trial, to prove the patience
   and obedience of his people, when he said that he had not forgotten his
   covenant, on which depended all the promises previously made.

   But the Prophet seems to allude to a prophecy of Isaiah in the fortieth
   chapter,

   "Comfort ye my people, saith your God." Isaiah 40:1

   The Prophets had been for a long time silent: it was indeed right that
   the Jews should remain long struggling, as they had for so many years
   hardened themselves against all threatening, and even despised all
   God's judgments, according to what is said by Isaiah,

   "Let us eat and drink, tomorrow we shall die."
   (Isaiah 22:13.)

   As then the obstinacy of the people had been so great, it was proper
   that they should long mourn without comfort. But Isaiah says, that the
   time would come when God would command his servants to comfort his
   people again as in former times. Zechariah says now, that God spoke
   consoling words. We hence learn, that the desires of the godly and the
   prayer of the angel had been heard; for redemption was now nigh at
   hand, according to what is said in the hundred and second Psalm, "It is
   time for thee, O God, to have mercy on Sion, for its time is come;"
   that is, "The seventy years are completed, which it has pleased thee to
   assign for our exile." It now follows --
     __________________________________________________________________

   Zechariah 1:14

   14. So the angel that communed with me said unto me, Cry thou, saying,
   Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion
   with a great jealousy.

   14. Et dixit angelus qui loquebatur mecum, Clama dicendo, sic dicit
   Iehova exercituum, Zelatus sum Ierusalem et Sion zelo magno.


   Zechariah now mentions the chief consolation to which he had referred;
   for it would not have been sufficient to say in general, and in a few
   words without explanation, that God gave a kind answer to the angel.
   For we know how strong were those temptations with which the faithful
   had to struggle. It was then needful for them to be furnished, not with
   light weapons, in so arduous a contest. This is the reason why
   Zechariah more fully expressed the words by which God then strengthened
   the faith of his people.

   He says that the angel had spoken; and he thus intimates that the
   consolation was not given privately to the angel that he might keep it
   in his own bosom, but convey it to the whole people. This was not then
   a secret consolation but what the Lord intended to be proclaimed by his
   Prophets, according to what is said by Isaiah in the passage to which
   we have already referred -- "Comfort ye, comfort ye my people saith
   your God."

   What God says, that he was moved with great zeal for Jerusalem and
   Sion, [24] is according to the common language of Scripture. For as God
   cannot otherwise sufficiently express the ineffable favor which he has
   towards his elect he is pleased to adopt this similitude, that he
   undertakes the defense of his people according to what is done by a
   husband who fights with the greatest zeal for his own wife. This is the
   reason why he says that he was zealous for Jerusalem. And we ought
   especially to notice this mode of speaking, that we may not think that
   God is indifferent when he delays and defers his aid: for as we are
   hasty in our wishes so we would have God to be precipitant in the same
   manner; and we impute to him indifference when he does not hasten
   according to our desires. These doubts God checks when he testifies
   that he is zealous: for he intimates that his slowness did not proceed
   from neglect or because he despised or disregarded them; but that there
   was another reason why he held them in suspense. We may therefore be
   fully persuaded that even when God withholds his aid he is not
   otherwise affected towards us than the best of fathers towards his own
   children; and further that the signs of his love do not appear because
   it is not always expedient for us to be delivered soon from our
   troubles. Let this then be our shield against all hasty desires, so
   that we may not indulge our too ardent wishes, or think that our
   salvation is neglected by God, when he hides himself for a time and
   does not immediately stretch forth his hand to help us. It follows --
     __________________________________________________________________

   [24] Marckius and Henderson have followed this rendering of Calvin, and
   on the ground of a distinction between [L+] and [B+] following the verb
   here when followed by [L+] as well as by [B+], see 1 Kings 20:10,14;
   Psalm 106:16. Our version, followed by Blayney and Newcome, is to be
   preferred here. There are two kinds of jealousy, as observed by
   Blayney: the one for disloyalty an unfaithful wife, Proverbs 6:34; and
   another for the honor and welfare of those whom we love when they are
   oppressed and wronged, Joel 2:18. God might have been said to be
   jealous for Jerusalem on either of these accounts. -- Ed.
     __________________________________________________________________

   Zechariah 1:15

   15. And I am very sore displeased with the heathen that are at ease:
   for I was but a little displeased, and they helped forward the
   affliction.

   15. Et ira magna ego irascor contra gentes has quietas; quia ego iratus
   fui parum, et adjuverunt in malum.


   God here obviates the doubt which might have easily crept into the
   minds of the godly. "Why should he then give up the miserable Jews to
   the will of the Gentiles, and suffer these heathens at the same time to
   be in a quiet state and to enjoy their pleasures?" This indeed at the
   first view seemed very strange: if God had such a zeal towards
   Jerusalem, why did he not give some token at least of his favor? He
   therefore gives this answer, -- That though the condition of the
   Gentiles was now better, there was yet no reason for the Jews to be
   discontented in their troubles, because they were to look forward to
   the end that was to come. It must further be noticed, that God speaks
   only here, and is not going forth prepared to execute his vengeance:
   and it is a real and just trial of faith, when God bids us to depend on
   his word.

   The manner of speaking, used here deserves notice, God was angry with
   the quiet nations. It is not a superfluous repetition, when it is said,
   that the nations were quiet. Some render the word wealthy, but not so
   suitably; for as we have said before, the angel complained that while
   the whole world was tranquil, God severely chastised his Church alone.
   God then does here anticipate a temptation which would have otherwise
   distressed and even wholly disheartened the faithful; and he in effect
   says, "It is indeed true that the Gentiles all around are quiet, that
   there are no calamities, that there is no enemy, and that they are
   subject to no evils: this is no doubt true; but as I am angry, their
   happiness, while I am opposed to and displeased with them, is a curse."
   God, then, does here elevate the thoughts of the godly, that they might
   know that happiness is to be found in his favor alone, and that
   whenever he is angry or displeased, though men may think themselves
   happy, and flatter themselves and exult in their condition, they are
   yet in a most miserable state; for all happiness is ruinous which does
   not flow from the fountain of God's gratuitous love; in short, when God
   is not our Father, the more we abound in all kinds of blessings, the
   deeper we sink in all kinds of miseries. This then is the meaning, when
   God says that he was angry with the quiet nations.

   What, then, is the application of this doctrine? That it behaved the
   Jews, though their condition was very hard according to the perception
   of men, to have yet acquiesced in the love of God, for they knew that
   he was their Father, and also, that though they saw their enemies
   happy, they were yet to regard it no otherwise than a cursed happiness.
   so also in the thirty-seventh Psalm, the faithful are bid not to envy
   the unbelieving, while they saw them flourishing in wealth and rolling
   in pleasures; for it behaved them to regard their end. Let us hence
   learn to raise up our thoughts to the contemplation of God's hidden
   love, when he deals severely with us, and to be satisfied with his
   word, as we have there an indubitable evidence of his favor: nor let us
   envy our enemies and the wicked, however the whole world may applaud
   them, and they themselves luxuriate in their blessings, for we know
   that God is adverse to them.

   A reason also follows, Because God was a little angry, and they helped
   forward the evil; that is, they exceeded moderation. The meaning is,
   that the reward of cruelty would be repaid to all the enemies of the
   Church, because they had exercised immoderate severity, when it was
   God's purpose to chastise his children in a gentle and paternal manner.

   It may be here first asked, How is it that God declares that he had
   been a little angry with his people, since his judgment, as pronounced
   by his servants, was most severe?

   "Whosoever shall escape the famine, shall fall by the sword;
   whosoever shall escape the sword, shall fall among wild beasts."
   (Ezekiel 14:14.)

   And in many other places he declares the same, that there would be no
   hope of pardon to the people, but that they were all to perish; that
   is, the whole body: "Though Noah, Daniel, and Job," he says, "were in
   this city, they shall deliver only their lives; but I will not hear
   their prayers for this irreclaimable people." But the particle little,
   M+E+Tj, mot, must be applied to the elect: for though God in his
   dreadful vengeance consumed almost the whole people, yet a remnant, as
   we know, was preserved. This is the reason why God says, that he was
   but little angry with his people; for he speaks not of the reprobate
   and of that impure mass from which he purposed to cleanse his own
   house; but he has respect to his covenant. We now perceive for what
   purpose Zechariah says, that God was but moderately angry with his
   people.

   But another difficulty meets us -- In what sense did the nations help
   on the evil? For it hence follows, that the heathens were not
   restrained from raging immoderately and at their pleasure. And this
   place has been also laid hold of by that miscreant, who has been lately
   writing against God's providence, holding that the wicked become wanton
   by means of God's hand and power, and are not thereby restrained. But
   this is extremely foolish; for the Prophet here does not regard what
   the nations were able to do or had done; but, on the contrary, he
   speaks of their cruelty, that they thought that there ought to have
   been no end until the memory of that people had been obliterated. And
   this is the reason why Isaiah says, "Thou hast not seen her end." He
   therefore upbraids the unbelieving, that they did not calculate rightly
   as to the end of the Church; for the unbelieving furiously attempted to
   destroy it, as though that promise could be made void, "My mercy I will
   not take away." Since the unbelieving did not see her end, because it
   was the Lord's will ever to preserve some remnant among his chosen
   people, the Prophet says, that they helped forward the evil. We now
   then perceive the intention of the Prophet, and see that the object is
   no other but to sustain the hope of the faithful, until what they heard
   from the mouth of God really took place. Let us proceed -
     __________________________________________________________________

   Zechariah 1:16

   16. Therefore thus saith the Lord; I am returned to Jerusalem with
   mercies: my house shall be built in it, saith the Lord of hosts, and a
   line shall be stretched forth upon Jerusalem.

   16. Propterea sic dicit Iehovah, Reversus sum ad Ierusalem in
   miserationibus; domus mea aedificabitur in ea, dicit Iehovah
   exercituum; et linea extendetur super Ierusalem.


   This is a confirmation of the last prophecy, -- that God purposed to
   put an end to his chastisement, as it is said by Isaiah, "They have
   received at Jehovah's hand double for all their sins." For in these
   words God reminds us that he was satisfied with the punishment he had
   inflicted on his people, like a father, who thinks that he had been
   sufficiently severe and rigid in punishing his son. So now, Thus saith
   Jehovah, I have returned to Jerusalem in mercies: for it was necessary
   to give the people the hope of pardon and reconciliation, that they
   might look forward with confidence. Hypocrites very quickly raise up
   their crests as soon as a kind word is addressed to them; but the
   faithful, being conscious of what is wrong, and having their sins
   before their eyes, do not so easily take courage; nor can they do so,
   until they are convinced that their sins are buried, and that they
   themselves are freed from guilt. Hence the Prophet says, that God had
   turned to Jerusalem, that the Jews might know that the punishment with
   which God had visited them was to be only for a time.

   But in the meantime he exhorts them to humility: for the people could
   not from this prophecy entertain any hope, except they duly considered
   that they had suffered justly, because they had provoked God's wrath.
   Hence the Prophet reminds them that what they had hitherto endured was
   to be imputed to their sins; but that God yet intended to treat them in
   a paternal manner; for, as I have already stated, he had promised that
   his mercy towards his elect and faithful would be perpetual. Hence he
   says, that he had returned in mercies to Jerusalem

   He then adds, My house shall be built in it; and over Jerusalem shall a
   line be stretched forth. Line, Q+W+H+, kue, is to be taken for a
   perpendicular line, as in Isaiah 28:17, and in other places. There is
   here an addition of H+, he, for as it has been elsewhere said, the
   language had become somewhat degenerated. The import of the whole is,
   that there was a hope of the temple and of the city being built,
   because God had returned into favor with the people. There are then two
   things to be noticed, -- that God was now pacified towards Jerusalem,
   -- and that the fruit of reconciliation would be the building of the
   temple, the establishment of divine worship and of the dignity of the
   kingdom. The Prophet teaches us at the same time, that the building of
   the temple was not to be expected but as an instance of God's
   gratuitous favor, so that the Jews might know that every hope would
   have been cut off, had not God been pleased to abolish their guilt.

   This doctrine ought also to be extended to the state of the Church at
   all times: for whence comes it that the Church remains safe in the
   world? Nay, how is it that it sometimes increases, except that God
   indulges us according to his infinite goodness? For we cease not daily
   to provoke him, and deserve to be wholly exterminated from the world.
   There would then be no Church, were not God to preserve it in a
   wonderful manner through his goodness and mercies, and also to restore
   it when it seems to have wholly fallen. He at length adds --
     __________________________________________________________________

   Zechariah 1:17

   17. Cry yet, saying, Thus saith the LORD of hosts; My cities through
   prosperity shall yet be spread abroad; and the LORD shall yet comfort
   Zion, and shall yet choose Jerusalem.

   17. Adhuc clama, dicendo, Sic Iehova exercituum, Adhuc conterentur
   (alii vertunt, dispergentur, vel, se diffundent, vel, segregabuntur;
   sed dicemus de proprio sensu, conterentur ergo) urbes prae bono; et
   consolabitur Iehova adhuc Sion, et eliget adhuc Ierusalem.


   I cannot finish today.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that though we are continually tossed here and
   there by various trials, and Satan ceases not to shake our faith, -- O
   grant, that we may yet stand firm on the promise that thou hast once
   given us, and which thou hast also confirmed through thine
   only-begotten Son, even that thou wilt ever be propitious and
   reconcilable to us, so that we may not despair in our greatest
   troubles, but relying on thy goodness may utter our groans to thee,
   until the ripened time of our deliverance shall come: nor let us in the
   meantime envy the evanescent happiness of thy enemies; but patiently
   wait, while thou showest that the chief object of desire is to have
   thee propitious to us, and that accursed is every good thing which the
   ungodly receive while they provoke thee and make thee angry, until
   Christ shall at length reveal to us the real happiness and glory of thy
   Church, when he shall appear at the last day for our salvation -- Amen.
     __________________________________________________________________

   Lecture One Hundred and Thirty-seventh

   I was not able in my last lecture fully to explain the verse in which
   the Prophet says that he was commanded by the angel to cry again, that
   God had returned to Jerusalem in mercies. The design of the words is
   this, -- that though it was difficult to believe the restoration of
   Jerusalem, it was yet to be fully expected, for the Lord had so
   appointed. But he enlarges on what I have before stated; for the
   blessing of God is extended to the cities of Judah, though an express
   mention is made only of Jerusalem. Yet cities, he says, shall wear out
   through abundance of blessings; for so I think the verb T+P+W+ZJN+H+,
   tephutzne, is to be taken, as futs means to spread, and also to wear
   out, and to break. Some elicit a forced meaning, that cities would
   spread themselves; others, that they would be separated, that is, that
   security would be so great, that cities, though distant from one
   another, would be in no danger or fear. But the meaning of the Prophet
   is clear, unless we designedly pervert it in a matter so manifest and
   easy. The cities, he says, shall be worn out or wearied through
   abundance of blessings, or as we say, elles seront entassees; for where
   there is a great heap, there is crushing. He therefore says, that so
   great and so full would be the abundance of all things, that the corn
   would press down itself, and that the vessels would hardly contain the
   vintage. We now perceive what the Prophet means, -- that Jerusalem
   would yet be made complete, and also that other cities would be filled
   with all good things, because God would extend his favor to the whole
   people. [25]

   He then adds, Comfort Zion will yet Jehovah, and he will yet choose
   Jerusalem. The particle P+W+P%, oud, yet, is repeated; for the
   suspension of favor, of which we have before spoken, might have
   somewhat prevented the faithful from realising the promise. As then
   God's favor was for a time hid, the angel declares, that such would be
   the change, that God's goodness and love towards his chosen people
   would again shine forth as in former days.

   As to the word "chosen," it must be observed, that it is applied, not
   in its strict sense, to the effect or the evidence of election; for God
   had chosen before the creation of the world whom he had designed to be
   his own. But he is said to choose whom he receives into favor, because
   their adoption seems obliterated in the eyes of men, when there appears
   no evidence of his paternal favor. As for instance, whenever we read
   that God had repudiated his own people, it is certain, as Paul says,
   that the calling of God is without repentance, (Romans 11:29:) nor does
   he declare this only of the secret election of each, but also of that
   general election, by which God had set apart the race of Abraham from
   the rest of the nations. At the same time many of Abraham's children
   were reprobates, as he instances in the case of Esau and of others: yet
   the election of God was unchangeable; and hence it was that there
   remained still some hope as to that people, that God would at length
   gather to himself a Church from the Jews as well as from the Gentiles,
   so that those who were then separated might be hereafter united
   together. Since then the calling of God is without repentance, ameta
   meletos, how is it that the Lord is often said to choose, and is also
   said to reject his chosen? These expressions refer to the outward
   appearance of things. God therefore will secure his own election to the
   end; but as we cannot otherwise perceive but that we are rejected by
   God when he turns away his face from us, he is said to choose again
   those whom he has repudiated, that is, when he really and by a clear
   evidence proves that he has not forgotten their first adoption, but
   that he continues unchangeable in his purpose.

   We now then understand what the Prophet means. I have more fully dwelt
   on this point, because it is necessary to understand this great truth,
   -- that whatever blessings God confers on his own people proceed from
   eternal election, that this is a perpetual fountain, and yet that
   election is catachrestically [26] applied to its evidences or effects,
   as also rejection is to be taken in the same sense for outward
   punishment, which seems at the first view to be an evidence of
   rejection, though it be not really so. Let us now proceed -
     __________________________________________________________________

   [25] The verb here used is rendered, "shall be filled," by the Targum;
   "shall abound," by Jerome; "diachuthesontai -- shall be spread out," by
   the Septuagint; "shall spread themselves," by Grotius; "shall be spread
   abroad," by Newcome; "shall overflow," by Henderson. There are here two
   ideas; one derived from the Targum, and the other from the Septuagint.
   The original verb means properly to burst out, to dilate, to spread;
   and the line may be rendered. Burst out again shall my cities through
   abundance. The reference seems to be to their enlargement, and not to
   their multiplicity, as Newcome thinks, and that through abundance of
   blessings, literally, "though good," [M+TjW+B+], or good things, the
   poetical singular instead of the plural. -- Ed.

   [26] Katachrestikos, forcedly, contrary to usage or what is strictly
   correct. -- Ed.
     __________________________________________________________________

   Zechariah 1:18-21

   18. Then lifted I up mine eyes, and saw, and behold four horns.

   18. Et sustuli oculos meos, et vidi, et ece quatuor cornua.

   19. And I said unto the angel that talked with me, What be these? And
   he answered me, These are the horns which have scattered Judah, Israel,
   and Jerusalem.

   19. Et dixi ad angelum, qui loquebatur mecum, Qui isti? (hoc est, Qui
   sunt isti?) et dixit ad me, Haec sunt cornua quae ventilarunt Iehudah,
   Israel, et Ierusalem. (Ego conjungam etiam proximos versus)

   20. And the LORD shewed me four carpenters.

   20. Et ostendit mihi Iehova quatuor fabros.

   21. Then said I, What come these to do? And he spake, saying, These are
   the horns which have scattered Judah, so that no man did lift up his
   head: but these are come to fray them, to cast out the horns of the
   Gentiles, which lifted up their horn over the land of Judah to scatter
   it.

   21. Et dixi, Cur isti? quid isti veniunt ad faciendum? (ad verbum, hoc
   est, Quorsum isti veniunt ut faciant?) et dixit dicendo, Haec sunt
   cornua quae ventilarunt Iehudah, ita ut nemo tolleret caput suum: et
   veniunti isti (fabri scilicet) ad terrendum (addo, cornua, quoniam
   relativum [#W+T+M%] obscurum per se esset,) ut projiciant cornua
   gentium, quae sustulerunt cornu terram Iehudah, ut ventilarent eam.


   Now follows another vision, by which God confirms what he had before
   testified to his Prophet. He then says, that though enemies should on
   every side rise up against the Church and cause it many troubles, there
   was yet a remedy in God's hand, as he would break in pieces all horns
   by his hammers. He compares the Gentiles, who had been hostile to the
   Jews, to horns; and he afterwards compares to workmen the other
   enemies, whose hand and labor God would use for the purpose of breaking
   down the efforts of all those who would be troublesome to the Church.
   The import of the whole then is, -- that though the Church would not be
   exempt and free from troubles, and those many, yet God would have in
   his hand those remedies by which he would check all the assaults of the
   wicked, however impetuously and violently they may rage against his
   miserable Church.

   But let us see in the first place why the Prophet mentions four horns.
   The Jews refer to the Assyrians and the Babylonians, to the Persian,
   the Grecians, and the Romans; because we find in other places, and
   Daniel especially shows very clearly, (Daniel 2:32,) that there were to
   be four principal monarchies, by which God intended to give clear and
   memorable examples of his judgments. But the Prophet, I have no doubt,
   speaks here of the Moabites and of the Syrians, and of other nations,
   as well as of the Assyrians or Chaldees. They are then mistaken, as I
   think, who suppose that these four monarchies are intended here: [27]
   but Zechariah says that they were four horns, because they arose from
   the four quarters of the world; for we know that the Jews were not
   harassed only on one side, but on the east and the west, on the north
   and the south. Since then enemies on every side joined their strength
   and their forces against the Jews, so that there was a cause for
   trembling from the four quarters of the world, that is, from all places
   around them, the Prophet says, that they had been scattered by four
   horns

   This view, however, seems still frigid, because it was not necessary
   for the Prophet to state what was well known to all: but God intended
   to show that the nations which had been inimical and hostile to the
   Jews, had done nothing but through his hidden impulse, in order that
   the Jews might understand that these were so many scourges by which he
   purposed to chastise them.

   But we must join the latter part, -- that God showed also to the
   Prophet four smiths, for these two visions are connected together.
   Whosoever then takes only the first part, acts very absurdly, for the
   meaning of the prophecy will not be thus evident. If then we would not
   mutilate what is connected, we must not separate what is added
   respecting the four smiths. Inasmuch then as the Jews had been on every
   side oppressed, God shows that he has remedies enough, and even from
   various quarters. The Prophet had seen four horns; he now sees four
   smiths, that is, he is made to know that God can immediately find means
   to check all disorders and tumults; for he can beat as it were on an
   anvil these horns, and break in pieces those which had previously
   scattered the Jews. The same view then is to be taken of the number
   four as in the former instance: for as the Chaldeans had raged against
   the Jews, so the Lord shows that he had enemies ready at hand, as he
   had already in part made it evident; for how was it that the Persian
   and Medes had so suddenly taken possession of Babylon, had they not
   been workmen whom God had employed to strike down the Babylonian horn?
   And whence was it that the Syrians, the Egyptians, and other nations
   had been made prostrate? It was because they were horns. But the Lord
   broke down the ferocity of so many nations by his many workmen, for he
   employed these as though they were hired and ready to do his service.
   We now apprehend the real object of the Prophet.

   But though the Prophet intended by this prophecy to encourage and
   animate to patience his own nation, as the Spirit of God had given him
   this office; yet there is here set before us by the Lord as in a
   mirror, the real condition of the Church at this day. Let us not then
   wonder if the world rage on every side against the Church and if storms
   and tempests arise from the east as well as from the west: nor is it a
   new thing that many enemies from various parts unite together; and that
   God's Church should thus have to bear many assaults. This is one thing.
   In the meantime let this be our consolation, -- that God has many
   smiths at hand. Very apposite is the Prophet's metaphor; for the
   hardiness of the horns was formidable LO the Jews; but the Prophet
   intimates that there is hardness in the hammers, capable of breaking in
   pieces all horns. God then, though we may be struck by our enemies,
   will find smiths to break them in pieces; and this indeed is what we
   have found by experience. How comes it, that the small number of those
   who purely worship God continue to exist, notwithstanding the rage of
   enemies, and in spite of so many consultations and devices? For what do
   all monarchies desire more, or with greater avidity, than to extinguish
   the memory of the gospel? If then we enquire, what is the condition of
   the whole world at this day, we shall find that there is hardly a city
   or a people, or a monarch, or even one of the least princes, whose race
   is not exhibited against the Church. How then comes it, that they do
   not put forth their strength and demolish the Church, which by one
   breath might a hundred times fall to the ground? How is this, except
   that God by his handlers breaks the horns, and that by means of smiths?

   And who are these smiths? They are also horns; for they all wish to
   destroy as much as they can the Church; but God does not permit them;
   on the contrary he excites them to mutual wars to destroy one another.
   Though then all these are horns, ready to assault the Church, and
   though it appears evident from the comparison that they are as it were
   furious and vicious bulls, and as much as they can unite together to
   scatter the Church, yet God gives hammers to two or three of them, and
   bids them to check the ferocity of their associates. While all these
   are intent on striking and dispersing the Church by their horns, the
   Lord calls them to a different work, and as I have said, bids them to
   be smiths that they may strike and break in pieces these horns, even
   their associates, with whom they had previously wickedly conspired. And
   it is certainly a wonderful instance of God's providence, that amidst
   so violent and turbulent commotions the Church should take breath,
   though under the cross; for except these hammers had broken the horns,
   we must have been pierced through, not only a hundred but a thousand
   times, and had been dashed into fragments. But God has turned aside
   their strokes and assaults by his hammers, and, as I have said, has
   employed his enemies for this purpose.

   We now then see that this prophecy was not only useful in the age of
   Zechariah, but that it has been so in all ages, and that it ought not
   to be confined to the ancient people, but extended to the whole body of
   the Church.

   But the Prophet, by saying that he asked the angel, sets before us an
   example of a truly teachable disposition. Though the Lord then may not
   immediately explain to us his messages, there is yet no reason for us
   in disdain to reject what is obscure, as we see to be done by many in
   our day; for when any thing seems ambiguous to them, they immediately
   reject it, and also complain that God's word is extremely difficult;
   and such blasphemies are uttered by many at this day. But the Prophet,
   though perplexed, did not yet morosely reject what God had showed; on
   the contrary, he asked the angels. Though the angels are not nigh us,
   or at least do not appear to us in a visible form, yet God can by other
   means afford us help when there is any perplexity in his word: he
   promises to give us the spirit of understanding and wisdom, whenever
   there is need; and we also know that the preaching of the word and the
   sacraments are helps to lead us to himself. If then we neglect not
   these helps which God affords us, and especially if we ask him to guide
   us by his Spirit, there will certainly be nothing obscure or intricate
   in the prophecies, which he will not, as far as it is necessary, make
   known to us. He does not indeed give the Spirit in an equal degree to
   all; but we ought to feel assured, that though prophecies may be
   obscure, there will yet be a sure profit derived, if we be teachable
   and submissive to God; for we find that Zechariah was not deprived of
   his request, as the angel gave him an immediate answer.

   It must also be observed, that in one place he calls him Jehovah, and
   in another angel; and indeed he speaks thus indiscriminately of one and
   the same person. It hence follows that God appeared among the angels.
   But we must remember what I have already said, that this chief angel
   was the Mediator and the Head of the Church; and the same is Jehovah,
   for Christ, as we know, is God manifested in the flesh. There is then
   no wonder that the Prophet should indiscriminately call him angel and
   Jehovah, he being the Mediator of the Church, and also God. He is God,
   being of the same essence with the Father; and Mediator, having already
   undertaken his Mediatorial office, though not then clothed in our
   flesh, so as to become our brother; for the Church could not exist, nor
   be united to her God without a head. We hence see that Christ, as to
   his eternal essence, is said to be God, and that he is called an angel
   on account of his office, that is, of a Mediator.

   The meaning is now evident: God declares that the horns were those
   which dispersed or scattered Judah as well as Jerusalem, and the
   kingdom of Israel: but that he had as many smiths, [28] who would by
   force and by hammers, shatter these horns in pieces, though for a time
   they would greatly harass the Church. It must be also noticed that horn
   is to be taken differently when the number is changed: the Gentiles are
   called horns in the plural number to show their hardness or their
   strength; and they are then said to lift up their horn in the singular
   number to show that they ferociously exerted all their power to lay
   prostrate or to scatter the people of God. Then follows --
     __________________________________________________________________

   [27] Some of the Rabbins, Jerome, Vatablus, and latterly Blayney, have
   adopted this view; but it is wholly inadmissible. The single reason
   that the past enemies of the Jews are here referred to, is a sufficient
   refutation. The number four is differently accounted, for by Cyril and
   some others. It is explained of the four principal enemies of the Jews
   -- Pul, Shalmenezar, Sennacherib, and Nebuchadnezzar. But what Calvin
   says seems most satisfactory. "Why four? to denote that these kingdoms
   had many enemies, enemies on every side, Ezra 4:1; Nehemiah 4:7." --
   Newcome. With this view Theodoret, Marckius, and Henderson also agree.
   -- Ed.

   [28] The word, [X+R+ShJ+M%], is of general import, and means
   artificers, or workmen either in iron, brass, stone, or wood. It is
   rendered "workmen" by Newcome and Henderson, and "carpenters" in our
   version. They may be viewed here as signifying skillful men, fitted to
   do the work assigned to them. The terms used to designate what they
   were to do, would lead us to this supposition; they were to "drive
   away" and to "thrust away." It was not then a work suitable to any
   particular trade: hence, "skillful men," would be perhaps the most
   suitable rendering. To give the meaning of terrifying to [H+X+R+J+D+]
   seems not suitable here: the idea must be similar to that included in
   [J+D+W+T+], which is not introduced as explanatory. To cause to fly or
   to move quickly, is the most common meaning of the first verb, so that
   it may be rendered, "drive or hurry away:" and the other verb means to
   throw or cast out, to hurl, to thrust forth or away. It seems to note a
   stronger action, or a greater force than the former. There is here an
   evident instance in which [#L+H+] being repeated must be rendered,
   those and these; there is otherwise a confusion in the passage. I offer
   the following version: -- 21. And I said, "What are these coming to
   do?" And he said, saying, "Those are the horns which have scattered
   Judah, so that no one lifted up his head; and these are come to drive
   them away, -- to thrust away the horns of the nations, which have
   raised the horn over the land of Judah, to scatter it abroad."
   Notwithstanding this difference as to the literal rendering of this
   verse, yet the general drift of Calvin's remarks remains the same. --
   Ed.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 2
     __________________________________________________________________

   Zechariah 2:1-4

   1. I lifted up mine eyes again, and looked, and behold a man with a
   measuring line in his hand.

   1. Et sustuli oculos meos et vidi; et ecce vir in ejus manu funiculus
   mensurae.

   2. Then said I, Whither goest thou? And he said unto me, To measure
   Jerusalem, to see what is the breadth thereof, and what is the length
   thereof.

   2. Et dixi, Quo tu vadis? et dixit mihi, Ad metiendum Ierusalem, ut
   videam quanta latitudo ejus, et quanta longitudo ejus.

   3. And, behold, the angel that talked with me went forth, and another
   angel went out to meet him,

   3. Et ecce angelus qui loquebatur mecum egressus est, et alter angelus
   egressus est in occursum ejus;

   4. And said unto him, Run, speak to this young man, saying, Jerusalem
   shall be inhabited as towns without walls for the multitude of men and
   cattle therein:

   4. Et dixit ad eum, Curre, dic puero huic, dicendo, In villis (vel,
   pagis) habitabitur Ierusalem prae multitudine hominis et pecoris (id
   est, honinum et pecorum) in medio ejus.


   Added now is another vision for the same end; not that the former was
   difficult to be understood, but because there was need of confirmation
   in a state of things so disturbed; for though the return of the people
   was no common evidence of the goodness and favor of God yet as
   Jerusalem was not flourishing as formerly, as the temple was like a
   cottage as there was no form of a kingdom and no grandeur, it was
   difficult to believe what had been already exhibited. This is the
   reason why God confirms by many proofs the same thing; for we know how
   difficult the contest is, owing to the infirmity of the flesh, when
   grievous and sharp trials assail us.

   Hence Zechariah says, that he saw in the hand of a man a measuring
   line. He calls him a man, who appeared in the form of man; and it is
   well known, and a common thing, that angels are called men. For though
   they put on a human form only for a time, yet as it was the Lord's will
   that they should be seen in that form, they are called men, though with
   no propriety. If it be asked, whether angels did really put on human
   nature? the obvious answer is, that they never, strictly speaking,
   became really men. But we know that God treats us as children; and
   there is the same reason for the expression as for the thing itself.
   How was it that angels appeared in human form? even that their access
   to men might be easier. Hence God calls them men as in this place.
   Zechariah then says, that an angel appeared to him in the form of a
   man, having in his hand a measuring line.

   He then asks him where he was going; the answer given is, to measure
   Jerusalem, to see what was its breadth and its length. The design of
   the prophecy is then stated, Behold, inhabited shall be Jerusalem
   throughout all its villages, [29] as it could not contain within its
   walls so large a multitude of men. God then would so increase his
   people, that they could not be contained within its walls, but that the
   limits of the Church would be spacious. Inhabited then shall be
   Jerusalem throughout all its villages, that is, through the whole
   country around. This is the meaning.

   We now see the design of the Holy Spirit. As a small portion only had
   returned from exile, the faithful might have become disheartened when
   they found that the restoration of the Church was very far from being
   so splendid as what had been so often predicted and promised. It was
   therefore necessary that they should be encouraged, in order that they
   might patiently wait while God was performing by degrees, and step by
   step, what he had testified. That they might not then confine God's
   favor to a short period, or to a few days, the Prophet says here, that
   the measure of Jerusalem was different in the sight of God from what it
   was in the sight of men. With regard to the "line", it was according to
   the ancient custom; for we know that they did not then use a ten foot
   pole or some such measure, but a line.

   The Prophet, by saying that he raised up his eyes and saw this man,
   reminds us that Jerusalem was to be regarded prospectively: for they
   could hardly be induced then to build the city as a small and obscure
   town. We hence see that a difference is to be here noticed between the
   external aspect of Jerusalem, such as it was then, and its future
   condition, for which they were to look though not then visible. This
   then is the design of the prophecy, when it is said, that when
   Zechariah raised up his eyes, he saw a measure or a line in the hand of
   a man. He further reminds us that he was attentive to these visions,
   for by asking he proves that he was not asleep or indifferent, as many
   are who extinguish every light by their sloth; and I wish there was no
   such torpor prevailing among us in the present day! for we justly
   suffer punishment for our contempt, whenever we heedlessly and
   negligently attend to what God sets before us. Let us then learn
   greater attention and diligence from the Prophet's example.

   He asks where he was going, the answer given is, to measure: and then
   he shows what would be the measure of Jerusalem, that it would
   hereafter extend beyond the walls, as that compass would not contain
   the vast number of the people. "God will extend," he says, "far and
   wide the holy city; it will no longer be confined as before to its own
   walls, but will be inhabited through all its villages." There is then
   no doubt but that God intended here to bear witness respecting the
   propagation of his Church, which was to follow a long time afterwards,
   even after the coming of Christ. For though Jerusalem became wealthy
   and also large in its compass, and, as it is well known, a triple city,
   and heathen writers say that it was among the first of the cities of
   the East when Babylon was still existing, yet this prophecy was not
   verified in the state of Jerusalem, for it was not inhabited without
   its walls, nor did it spread through the whole of Judea. We hence
   conclude, that the spiritual Jerusalem is here described, which differs
   from all earthly cities.

   It is said, that the angel went forth, and that another angel met him.
   It hence appears as from the whole of what the Prophet says, how
   carefully God provides for the safety of his Church; for he has ever
   angels as his emissaries, who hasten at his nod, and aid the Church in
   its necessities. Since then angels thus unite to secure the well-being
   of the Church, we hence perceive how dear to God are the faithful, in
   whose favor he thus employs all his angels; and we also see, that it
   was the Lord's will that this prophecy should be clear and manifest to
   all the godly: go, and run to that young man, he says, and tell him.
   Zechariah had indeed asked for an explanation of the measure in the
   man's hand, but from the fact that another angel met him, it appears,
   as I have already said, that God does not neglect the request and
   prayers of his people, provided only that they are desirous of
   learning; he will then perform the part of a true and faithful teacher
   towards them. But the word "run," ought especially to be noticed: "go,"
   he says, "and even hasten, lest the youth should longer doubt, and
   explain the purpose of this prophecy." He calls the Prophet a youth,
   because he was then among angels. He would not call him a man of full
   age, because he had before called an angel man. What rank could the
   Prophet hold among angels except that of a youth? This circumstance
   ought therefore to be observed as the reason why Zechariah spoke
   disparagingly or humbly of himself.

   Now as to the import of the prophecy, we have already said, that here
   is described the heavenly Jerusalem, which is surrounded by no walls,
   but is open to the whole world, and which depends not on its own
   strength, but dwells safely though exposed on all sides to enemies; for
   the Prophet says not without reason, "through the villages shall
   Jerusalem be inhabited;" that is, it shall everywhere be inhabited, so
   that it will have no need of defense to restrain or hinder enemies to
   come near; for a safe rest shall be given to it, when every one shall
   quietly occupy his own place. It follows --
     __________________________________________________________________

   [29] Literally it is, "villages shall Jerusalem inhabit;" Jerusalem is
   to be taken, as "land" in chapter 1:21, for its inhabitants.
   [P+R+Z+W+T+] were villages, open, unwalled, not fortified. -- Ed.
     __________________________________________________________________

   Zechariah 2:5

   5. For I, saith the LORD, will be unto her a wall of fire round about,
   and will be the glory in the midst of her.

   5. Et ego illi, dicit Iehova, murus ignis (vel, igneus) in circuitu, et
   in gloriam ero in medio ejus.


   He confirms in this verse what I have just mentioned -- that Jerusalem
   would be safe, though without any fortifications; for God alone would
   be sufficient for walls, for towers, for fortresses, according to what
   is said by other Prophets: "God will be to thee a wall and a fortress",
   (Isaiah 26:1), again, "he will be to thee a stronghold". It is,
   therefore, a sentence in accordance with other prophecies when Jehovah
   testifies, that he would be a wall of fire. We indeed know, that though
   walls may be high and thick, they may be scaled by enemies; but who
   will dare to throw himself into the fire? It is then the same as though
   God had spoken thus -- "Though there will be no watchmen to defend
   Jerusalem, no soldiers to protect it, in short, no guardians whatever,
   yet I alone shall be sufficient; for I shall not only be a wall to keep
   off enemies, but I shall be also a fire to fill them with terror."

   He then adds, I will be for glory in the midst of her: as though he had
   said, "the real happiness of Jerusalem, within and without, will be in
   me alone and in my favor: within, in the midst of her I will be for
   glory; I will adorn her with every thing praiseworthy; and when there
   shall be any fear from the assault of enemies, I will be to her a wall
   of fire. For though she will not excel in strongholds and towers, and
   be without walls and fortresses, and shall be thus exposed to many
   evils, I shall yet strike all enemies with terror, so that they shall
   be kept afar off; and my Church shall be thus preserved safe, though
   destitute of all human aids, and without any defense."

   We now then perceive the meaning of the Prophet to be this -- that
   though the Jews saw that they were but few in number, weak in strength,
   wretched and despised, they had yet reason to entertain hope; for
   though few returned from exile God was yet able to increase the Church
   and to make it a vast multitude, and that this was certain and decreed,
   for it was shown by the vision, that however unequal they were to their
   enemies, God was still sufficiently strong and powerful to defend them;
   and that however destitute they were of all blessings, God was still
   rich enough to enrich them, provided they relied on the blessing which
   he had promised; for he had engaged to render them happy and blessed
   within, and safe from enemies from without.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as we are on every side surrounded by many
   enemies, and as Satan never ceases to kindle the fury of many, not only
   to be hostile to us, but also to destroy and consume us, -- O grant
   that we may learn to raise up our eyes to heaven, and trusting in thy
   protection may boldly fight in patience, until that shall appear which
   thou hast once testified in this remarkable prophesy, that there are
   many smiths in thine hall, and many hammers, by which thou breakest in
   pieces those horns which rise up to scatter us, and until at length,
   after having overcome all the devices of Satan, we shall reach that
   blessed rest which has been provided for us by the blood of thine only
   begotten Son. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Thirty-eighth
     __________________________________________________________________

   Zechariah 2:6

   6. Ho, ho, come forth, and flee from the land of the north, saith the
   LORD: for I have spread you abroad as the four winds of the heaven,
   saith the LORD.

   6. Heus! Heus! et fugite e terra Aquilonis, dicit Iehova; quia in
   quatuor ventos coelorum dispersi vos, dicit Iehova.


   That the design of the Prophet may be more clear, we must especially
   bear in mind the history of the case. When it was allowed the Jews, by
   the edict of Cyrus and of Darius, to return to their own land, that
   kindness was suspected by many, as though the two kings had a wish
   suddenly to oppress them when they had pained their object in their
   return. Some who dwelt comfortably among the Chaldeans and in other
   places, preferred to enjoy their rest rather than to return with so
   much trouble to their own country, where there were no houses prepared,
   and where there were only dreary desolations. As then the greater part
   of the people thus slighted the singular favor of God, of which the
   Prophets had so often spoken, it was necessary that this sloth,
   connected as it was with great impiety, should be reproved. For if any
   religion had touched their hearts, they must have preferred Jerusalem
   to the whole world, and the service of God to all earthly advantages
   and pleasures. Hence the self-indulgence in which the Jews had become
   torpid, deserved a sharp and severe reproof. This is the reason why the
   Prophet treats them here with so much sharpness, for otherwise they
   could not have been roused.

   Ho! Ho! he says, as though he had said, "What means this delay? for
   when God has opened the door for you, ye still take your rest, as
   though Judea were not your inheritance, as though there were no
   difference between you and the profane heathens." We now understand the
   object of the Prophet.

   The particle H+W+J+, eui, is used for stimulating them; and by it the
   Prophet reprehends their indifference, which was a proof, as I have
   said, of ingratitude; for the Jews in this way showed their contempt of
   that favor, which ought to have been preferred far before all the
   wealth and the pleasures of the world.

   But the reason which is added seems far-fetched, or even unsuitable --
   For to the four winds of heaven have I scattered you; for this could
   not have served to rouse the Jews to leave Babylon, and to return to
   the holy land promised to them by God. Yet it was very efficacious
   towards producing an impression on their minds; for the Lord shows, in
   these words, that it was in his power to restore them in safety,
   inasmuch as they had not been scattered here and there, except through
   his just vengeance. Had their enemies prevailed against them, or had
   they without reason been expelled from their country, a doubt might
   have crept in whether the promise could be relied on; but when it
   appeared evident that their exile was a punishment inflicted by God,
   they might safely conclude that he would become the author of their
   restoration; for he who had inflicted the wound was able to heal it.

   We now then see what the Prophet had in view: he intimates that the
   Jews had hitherto suffered punishment from God, because they obeyed not
   his word, but provoked by their obstinacy his extreme vengeance; they
   ought then now to entertain hope, because God was pacified towards them
   and ready to forgive them. As then their exile was from God, the
   Prophet intimates that their return would not be difficult when God
   became reconciled to them, because the Jews had to do only with the
   heavenly Judge himself. In short, the Prophet designs to show that the
   Jews acted foolishly by continuing in exile, when liberty was given
   them to return; and therefore he exhorts them to hasten in time, lest
   the season of God's favor should pass away, and thus the door be again
   closed against them. That they might not hesitate whether this was
   possible, he shows that it was in God's power, for he had driven them
   from their country; it would not therefore be difficult for him to open
   a way for their return whenever he pleased. [30] He now adds --
     __________________________________________________________________

   [30] Provided we adopt [B+], countenanced by several MSS., and the
   Syriac, instead of [K+] in the received text, that is before the number
   "four," this explanation is the most satisfactory. But if we take the
   received text, countenanced by a greater number of MSS., there will be
   another meaning to the sentence. Henderson's version is -- For as the
   four winds of heaven
   Have I spread you abroad, saith Jehovah. But its connection with the
   foregoing he does not clearly print. The view taken by Drusius,
   followed by Grotius and Marckius, seems most satisfactory. They take
   the verb [P+R+Sh] in the sense of expanding, enlarging, setting at
   liberty, and that the reference is to the previous liberty granted to
   the Jews; and thus the connection with the foregoing line is obvious
   and natural -- He! He!
   Flee now from the land of the north, saith Jehovah;
   For as the four winds of heaven
   Have I expounded you, (or set you free,) saith Jehovah. They had been
   allowed liberty to go to any part of the world, which is signified by
   the four winds. The next verse is -- He! Sion, escape,
   Thou who dwellest with the daughter of Babylon. The two nations are
   compared to two women, dwelling one with another. -- Ed.
     __________________________________________________________________

   Zechariah 2:7

   7. Deliver thyself, O Zion, that dwellest with the daughter of Babylon.

   7. Heus Sion! Servare, quae habitas apud filiam Babylonis.


   The Prophet repeats the same thing, though briefly, and in other words:
   but while he briefly touches on what he meant to say, he confirms and
   renders more plain the contents of the former verse. He shows that it
   was a very great disgrace that Babylon should become as it were the
   grave of Sion; for God had chosen that mount as the place where he was
   to be worshipped. Babylon, we know, was a filthy cavern, accursed by
   God. It was therefore to subvert, as it were, the order of nature, for
   the Jews to bury, so to speak, the holy mount of God in that infernal
   region. This mode of speaking appears on the first view somewhat harsh,
   but it is yet most suitable; for by Sion the Prophet means the Jews,
   who were still dispersed in Chaldea. The temple had not indeed been
   moved from its place, but only burnt and destroyed by the Chaldeans,
   and there was no other temple built among the Babylonians. What then
   does the Prophet mean by saying, O Sion, who dwellest with the daughter
   of Babylon, return to thine own place? He even reminds the Jews that
   they were bound, as it were, to the temple; for it was a sacred and an
   indissoluble bond of mutual union between God and them. (1 Kings 6:13.)
   For when God proposed that a temple should be built for him on mount
   Sion, he at the same time added,

   "I will dwell among you; this is my rest." (Psalm 132:14.)

   Since the Jews, then, became united to their God, the temple ass
   introduced as a pledge of this sacred union. Thus justly and fitly does
   the Prophet give the name of Sion to the Jews; for they were, as it has
   been said, tied as it were to the temple, except they meant to deny
   God. Hence he says, "Is it right that you should dwell among the
   Chaldeans? for ye are as it were the stones of God's temple. There is
   therefore for you no fixed and permanent abode except on mount Sion, as
   you are in a sense that very mount itself." Therefore he says, "Sion,
   hasten and return to thine own place; for it is strange and
   preposterous that thou shouldest dwell with the daughter of Babylon."

   In short, the Prophet shows that God's favor ought not to have been
   rejected, when he stretched forth his hand, and gave them a free
   liberty to return. As then God thus appeared as the deliverer of his
   people, the Jews ought not to have remained exiles, but immediately to
   ascend to Jerusalem, that they might again worship God. And why did the
   Prophet mention this? that the Jews might know that they had nothing to
   fear, though surrounded with dangers; that though Satan suggested many
   perils, many difficulties, many troubles, yet the grace of God would
   not be defective, or evanescent, or fallacious, but that he would
   complete his work, and not disappoint those to whom he had once
   testified, that there would be to them again a quiet habitation in the
   land of Judah. It now follows --
     __________________________________________________________________

   Zechariah 2:8

   8. For thus saith the LORD of hosts; After the glory hath he sent me
   unto the nations which spoiled you: for he that toucheth you toucheth
   the apple of his eye.

   8. Quia sic dicit Iehova excercituum, Post gloriam misit me ad gentes
   quae spoliant vos; quia qui tangit vos tangit pupillam oculi sui (vel,
   ejus.)


   The Prophet pursues the same subject; for he shows that the way was not
   opened to the Jews that they might soon after repent of their return,
   but that the Lord might be with them, as their deliverance was a signal
   proof of his kindness, and an evidence that he would commence what he
   had begun. He then says, that by God's order the Gentiles would be
   restrained from effecting any thing in opposition to the Jews; as
   though he had said, "Your liberty has been granted by Cyrus and by
   Darius; many rise up to hinder your return, but whatever they may
   attempt they shall effect nothing; for God shall check all their
   efforts, and frustrate all their attempts." But God's herald does here
   publicly testify, that he was commissioned to prevent the nations from
   doing any injury, and to declare that the people brought back to Judea
   were holy to the Lord, and that it was not permitted that they should
   be injured by any. This is the import of the whole.

   But a difficulty occurs here, for the context seems not consistent:
   Thus saith Jehovah, Jehovah sent me; for it is not the Prophet who
   receives here the office of a herald; but it seems to be ascribed to
   God, which appears inconsistent; for whose herald can God be? and by
   whose order or command could he promulgate what the Prophet here
   relates? It seems not then suitable to ascribe this to God, though the
   words seem to do so -- Thus saith Jehovah, After the glory he sent me
   to the nations: Who is the sender? or who is he who orders or commands
   God? We hence conclude that Christ is here introduced, who is Jehovah,
   and yet the Angel or the messenger of the Father. Though then the being
   of God is one, expressed by the word Jehovah, it is not improper to
   apply it both to the Father and to the Son. Hence God is one eternal
   being; but God in the person of the Father commands the Son, who also
   is Jehovah, to restrain the nations from injuring the Jews by any
   unjust violence. The rabbis give this explanation -- that the Prophet
   says that he himself was God's herald, and thus recites his words; but
   this is forced and unnatural. I indeed wish not on this point to
   contend with them; for being inclined to be contentious, they are
   disposed to think that we insist on proofs which are not conclusive.
   But there are other passages of Scripture which more clearly prove the
   divinity and the eternal existence of Christ, and also the distinction
   of persons. If however any one closely examines the words of the
   Prophet, he will find that this passage must be forcibly wrested,
   except it be understood of Christ. We then consider that Christ is here
   set forth as the Father's herald; and he says that he was sent to the
   nations.

   What he adds -- After the glory, is understood by some to mean, that
   after the glory had ceased, in which the Jews had hitherto boasted, the
   message of Christ would then be directed to the Gentiles. The meaning,
   then, according to them is this -- that shortly after the glory of the
   chosen people should depart, Christ, by the Father's command, would
   pass over to the nations to gather a Church among them. But this
   passage may be also applied to the nations, who had cruelly distressed
   the Church of God; as though he had said -- "Though your enemies have
   had for a time their triumphs, yet their glory being brought to an end,
   God will send his messenger, so that they who have spoiled you may
   become your prey." It still seems probable to me that the Prophet
   speaks of the glory which he had shortly before mentioned. We may then
   view him as saying, that as God had begun to exercise his power, and
   had in a wonderful manner restored his people, there would be no
   intermission until he had fully established his Church, so as to make
   the priesthood and the kingdom to flourish again. Then after the glory,
   imports as much as this -- "Ye see the beginning of God's favor, by
   which his power shines forth." For doubtless it was no common instance
   of the Lord's glory, which he had manifested in restoring his people;
   and thus the Prophet encourages their confidence, inasmuch as God had
   already in part dealt in a glorious manner with them. He then takes an
   argument from what had been commenced, that the Jews might hope to the
   end, and fully expect the completion of their deliverance. "The Lord,"
   as it is said elsewhere, "will not forsake the work of his own hands."
   (Psalm 138:8.) So the Prophet says now, After the glory, that is,
   "since God has once shone upon you in no common manner, ought you not
   to entertain hope; for he intended not to disappoint you of a full
   return to your country, but to fulfill what he had promised by his
   Prophets?"

   As God had spoken of the restoration of his Church, and also of its
   perpetual condition, the Prophet here indirectly reproves the
   ingratitude of those who were not convinced that God would be faithful
   to the end, by seeing performed the commencement of his work. For as
   God had included both the return of his people and their continued
   preservation, so also his people ought to have included both favors:
   "The Lord, who has already begun to restore his people, will defend to
   the end those whom he has gathered, until their full and perfect
   redemption will be secured." As then the Jews did not look for the end,
   though God led them as it were by the hand to the land of hope, the
   Prophet says to them, After the glory

   We may farther observe, that the glory mentioned here was not as yet
   fully conspicuous; it had begun, so to speak, to glimmer, but it did
   not shine forth in full splendor until Christ came. It is then the same
   as though the Prophet had said, "God has already emitted some sparks of
   his glory, it will increase until it attains a perfect brightness. The
   Lord in the meantime will cause, not only that the nations may restrain
   themselves from doing and wrong, but also that they may become a prey
   to you". [31]

   The reason for the order follows, Whosoever touches you, touches the
   apple of his own eye, or, of his eye; for the pronoun may be applied to
   any one of the heathen nations as well as to God himself; and the
   greater part of interpreters prefer taking it as referring to any one
   of the nations. Whosoever touches you touches the apple of his own eye;
   we say in French, Ils se donnent en l'oeil; that is, "Whosoever will
   assail my people will strike out his own eyes; for whatever your
   enemies may devise against you, shall fall on their own heads". It will
   be the same as though one by his own sword should pierce his own heart.
   When therefore the nations shall consider you to be in their poser, the
   Lord shall cause that they shall pierce their own eyes, or wound their
   own breasts, for the import is the same. Whosoever then touches you,
   touches the apple of his own eye; there is no reason why you should
   fear, for however powerful your enemies may be, yet their fury shall
   not be allowed to rage against you; for God shall cause them to kill
   themselves by their own swords, or to pull out their eyes by their own
   fingers. This is the meaning, if we understand the passage of the
   enemies of the Church.

   But it may also be suitably applied to God: Whosoever touches you,
   touches the apple of his eye; and to this view I certainly am more
   inclined; for this idea once occurs in Scripture,

   "He will protect us as the apple of his eye." (Psalm 17:8.)

   As then the Holy Spirit has elsewhere used this similitude, so I am
   disposed to regard this passage as intimating, that the love of God
   towards the faithful is so tender that when they are hurt he burns with
   so much displeasure, as though one attempted to pierce his eyes. For
   God cannot otherwise set forth how much and how ardently he loves us,
   and how careful he is of our salvation, than by comparing us to the
   apple of his eye. There is nothing, as we know, more delicate, or more
   tender, then this is in the body of man; for were one to bite my
   finger, or prick my arm or my legs, or even severely to would me, I
   should feel no such pain as by having my eye or the pupil of my eye
   injured. God then by this solemn message declares, that the Church is
   to him like the apple of his eye, so that he can by no means bear it to
   be hurt or touched. It afterwards follows: --
     __________________________________________________________________

   [31] It would be almost endless to give the expositions which have been
   offered on the phrase. "After the glory," [#X+R+ K+B+W+D+]. Henderson
   very justly rejects what has been proposed by Newcome, Blayney, and
   Gesenius, and other German divines, who, following Castalio and
   Cocceius, render the line -- After glory (i.e. to obtain glory) hath he
   sent me. Some of the fathers, such as Eusebius, Jerome, Cyril, and
   Theodoret, viewed the "glory" here as that which the Son enjoyed with
   the Father before he became incarnate; but this view in no degree
   comports with the context, though most divines, ancient and modern,
   consider that Christ is the Jehovah of hosts in this area. The
   paraphrase of the Targum is the following -- "After the glory which he
   has said he would bring to you;" and this is substantially the meaning
   given by Calvin, and adopted by Henderson. Without altering the general
   meaning, another construction may be given -- For thus saith Jehovah of
   hosts,
   "Another glory!" -- he has sent me to the nations,
   Who have plundered you;
   For he who touched you
   Touched the apple of his eye. "Another glory" is an allusion to the
   glory mentioned in verse 5: he would not only be a glory in the midst
   of them, but would confer on them another glory by destroying their
   enemies. Blayney seemed "certain" that the eye refers to every enemy of
   the Jews, and not to God; but the greater certainty seems to be on the
   other side; it is the most natural and obvious construction of the
   passage. See Deuteronomy 32:10. Not only Calvin give the preference to
   this view, but also Grotius, Marckius, and Henderson. -- Ed.
     __________________________________________________________________

   Zechariah 2:9

   9. For, behold, I will shake mine hand upon them, and they shall be a
   spoil to their servants: and ye shall know that the LORD of hosts hath
   sent me.

   9. Quia ecce ego agitans (vel, agito) manum meam super eos; et erunt
   praeda servis suis; et scietis quod Iehova exercituum miserit me.


   Christ continues to relate the commands of the Father: for he speaks in
   his person, when he says, Behold, I shake my hand over them, that is,
   enemies; and they shall be a prey to their own servants. He means, that
   however numerous and strong the enemies would be who would seek to
   injure the Jews, they would yet be safe; for they would be protected by
   the hand of God, and not only so, but that whatever their enemies would
   attempt to do would be in vain, for the Lord would degrade them, and
   render them a prey to the Jews themselves: for by servants [32] he
   doubtless means the Jews, who, for a time, had been oppressed by the
   tyranny of their enemies.

   It is certain that this prophecy was not fulfilled at the time when the
   Jews thought that they were in a flourishing state, and enjoying
   prosperity; for their condition was even then very wretched and
   degrading. For whence had they their kings? Certainly not from the
   tribe of Judah; and we all know how tyrannically they were governed,
   and also that the kingdom was filled with many abominable sins and
   cruelties. They were become parricides almost all; and whosoever will
   read their history will find, that brethren were oppressed by brethren,
   and that even parents were cruelly and wickedly treated. In short, not
   to say of other things, nothing could have been more abominable than
   the family of Herod. We cannot then apply this prophecy to that time
   which intervened between the return from the Babylonian exile, and the
   coming of Christ. It is then only under the kingdom of Christ that God
   accomplished what is here said, -- that enemies became a prey to his
   spiritual people, that is, when they were subdued and brought under the
   yoke of Christ, for as we have said elsewhere, the government of the
   Church is vested in its Head. Hence where Christ shines, there the
   Church, which is his body, is said to reign; for Christ's will is, that
   he should have nothing apart from his members.

   We now see the intention of the Prophet: he wished to dispel the fear
   of the Jews, that they might not hesitate to return to their country;
   for not only a way was opened for them, but confirmed also and certain
   was their happiness under God's protection; as he had not in vain begun
   a glorious work, but fully purposed to carry it on to the end.

   He says, Behold, I shake my hand. The shaking of the hand shows that
   God has no need of many forces to put to flight his enemies, nor of a
   large expedition; for as soon as he raises up his hand, he lays them
   all prostrate. In short, the Prophet reminds us, that God has hands
   which extend far, for he can by mere shaking conquer all enemies,
   however distant they may be. And then we see that the facility with
   which God executes his purpose was mentioned, in order that the Jews
   might feel assured, that as soon as it would please God to put forth
   his strength, he would have no difficulty; for by the single motion of
   his finger he could destroy all the enemies who might rise up against
   them.

   He afterwards adds, And ye shall know that Jehovah of hosts has sent
   me. To consider this as an address to the faithful, may not seem
   suitable; for faith is connected with knowledge, as we are taught by
   John,

   "We know that we are the children of God," (1 John 3:2;)

   for the certainty which rests on God's word exceeds all knowledge. Why
   then does the Prophet say, And we shall know that Jehovah has sent me?
   for the faithful ought to have been previously certain respecting the
   mission of Christ; otherwise an approach to God was closed up; for an
   access, we know, to his favor is opened by faith. The Jews must have
   then been assured from the beginning respecting the mission of Christ.
   But it is to be observed, that there are two kinds of knowledge, -- the
   knowledge of faith, and what they call experimental knowledge. The
   knowledge of faith is that by which the godly feel assured that God is
   true -- that what he has promised is indubitable; and this knowledge at
   the same time penetrates beyond the world, and goes far above the
   heavens, that it may know hidden things; for our salvation is
   concealed; things seen, says the Apostle, are not hoped for. (Romans
   8:24.) It is then no wonder that the Prophet says, that the faithful
   shall then know that Christ has been sent by the Father, that is, by
   actual experience, or in reality: Ye shall then know that Jehovah has
   sent me. He afterwards adds --
     __________________________________________________________________

   [32] [E+B+D+J+H+M%], "their slaves," Henderson. The Jews had been held
   in a state of slavery by the nations. Newcome considers that the
   nations who oppressed the Jews are meant, that they were to be reduced
   by other nations to the condition of slaves, as the Babylonians were to
   the Meds and Persians, and he refers to Haggai 2:23. But as the Jews
   are especially addressed in the next line, it is obvious to consider
   them as here intended. And Grotius refer the literal fulfillment of
   what is here said to the time of the Maccabees. -- Ed.
     __________________________________________________________________

   Zechariah 2:10

   10. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will
   dwell in the midst of thee, saith the Lord.

   10. Exulta et laetare filia Sion, quia ecce ego venio, et habitabo in
   medio tui, dicit Iehova.


   He continues the same subject. The meaning is, that God begins nothing
   which he does not determine to bring to its end. Since then he had
   already begun to gather his people, that they might dwell in the Holy
   Land, it was a work in progress, at length to be completed; for the
   Lord's will was not to be a half Redeemer. This is the purport of what
   the Prophet says.

   But he now exhorts Sion to rejoice, as though the happiness which he
   predicts was already enjoyed. This mode of speaking, as we have seen
   elsewhere, is common among the Prophets. When they intended to animate
   God's servants to a greater confidence, they brought them as it were
   into the midst of what was promised, and dictated a song of
   thanksgiving. We are not wont to congratulate ourselves before the
   time. When, therefore, the Prophets bade the Church to sing to God and
   to give thanks, they thus confirmed the promises made to them; as
   though the Prophet had said, that as yet indeed the brightness and
   glory of God was in a great measure laid, but that the faithful were
   beyond the reach of danger, and that therefore they could boldly join
   in a song of thanks to God, as though they were already enjoying full
   redemption; for the Lord will perfect what he begins.

   Rejoice then and exult, thou daughter of Sion, -- Why? For I come. God
   had already come; but here he expresses the progress of his favor, by
   declaring that he would come; as though he had said, "I have already
   given you obscure tokens of my presence; but you shall find another
   coming which will be much more effectual to confirm your faith." Though
   then God had already appeared to the Jews, yet he says that he would
   come, that is, when Christ would come forth, in whom dwells the
   fullness of the Godhead bodily, and in whom God's perfect glory and
   majesty shines forth. And hence also does it more evidently appear what
   I have already said, that this address cannot be applied without
   perversion to the Prophet, nor be suitably applied to the person of the
   Father. It then follows that Christ speaks here: but he does not speak
   as a man or an angel; he speaks as God the Redeemer. We hence see that
   the name Jehovah is appropriated to Christ, and that there is no
   difference between the Father and the Son as to essence, but that they
   are only to be distinguished as to their persons. Whenever then Christ
   announces his own divinity, he takes the name Jehovah; but he also
   shows, that there is something peculiar and distinct belonging to him
   as the messenger of the Father. For this reason, and in this respect,
   he is inferior to the Father; that is, because he is sent as a
   messenger, and executes what has been entrusted to him. These things do
   not militate the one against the other, as many unlearned and turbulent
   men think, who entangle themselves in many vain imaginations, or rather
   in mere ravings, and say, "How can it be, that there is one eternal
   God, and yet that Christ, who is distinct from the Father, and is
   called his angel, is a true God?" So they imagine that the origin of
   divinity is God the Father, as though the one true God had begotten,
   and thus produced another God from himself, as by propagation. But
   these are diabolical figments, by which the unity of the Divine essence
   is destroyed. Let us then bear in mind what the Prophet teaches here
   clearly and plainly, -- that Christ is Jehovah, the only true God, and
   yet that he is sent by God as a Mediator.

   Behold I come, he says, and I will dwell in the midst of thee. God
   dwelt then among the Jews, for the building of the temple had been
   begun, and sacrifices had been already offered; but this dwelling was
   typical only. It hence follows, that some new kind of presence is here
   pointed out, when God was to reveal himself to his people, not under
   ceremonial figures and symbols, but by dwelling, at the fullness of
   time, substantially among them; for Christ is the temple of the
   Godhead, and so perfectly unites us to God the Father, that we are one
   with him. And it ought further to be carefully borne in mind, that the
   Prophet does here also make a distinction between the ancient types of
   the law and the reality, which was at length exhibited in Christ; for
   there is no need now of shadows, when we enjoy the reality, and possess
   the completion of all those things which God only shadowed forth under
   the law.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou sees that we continually tremble in
   the midst of dangers, and often stumble and fall through the infirmity
   of our flesh, -- O grant, that we may learn so to rely on the strength
   and help which thou promisest to us, that we may not hesitate to pass
   through all kinds of dangers, and boldly and firmly to fight under thy
   banner; and may we be thus gathered more and more into the unity of thy
   Church, until having, finished all our troubles and contests, we shall
   at length reach that blessed and celestial rest which has been obtained
   for us by the blood of thine only-begotten Son. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Thirty-ninth
     __________________________________________________________________

   Zechariah 2:11

   11. And many nations shall be joined to the LORD in that day, and shall
   be my people: and I will dwell in the midst of thee, and thou shalt
   know that the LORD of hosts hath sent me unto thee.

   11. Et adjungent se gentes multae, (vel, magnae) ad Iehovam in die
   illa; et erunt illi in populum, et habitabo in medio tui; et scies quod
   Iehova exercituum miserit me ad te.


   The Prophet describes here the voluntary surrender of the nations, who
   would so join themselves to the Church of God, as to disown their own
   name and to count themselves Jews: and this is what the Prophet
   borrowed from those who had predicted the same thing; but he confirms
   their testimony, that the Jews might know that the propagation of the
   Church had not been promised to them in vain by so many witnesses. That
   what is said here refers to the calling of the nations who would
   willingly surrender themselves to God, is quite evident; for it is said
   that they would be a people to God. This could not be, except the
   nations surrendered their own name, so as to become one body with the
   Jews. He then repeats what he had said, that God would dwell in the
   midst of Judea. Of this dwelling something was said yesterday; for as
   they had already begun to offer sacrifices in the temple, it follows
   that God was already dwelling among them. We must then necessarily come
   to another kind of dwelling, even that which God, who had before
   testified by many proofs that he was nigh the Jews, had at length
   accomplished through Christ; for Christ is really Emmanuel, and in him
   God is present with us in the fullness of his power, justice, goodness,
   and glory.

   He at last adds, Thou shalt know that Jehovah of hosts has sent me to
   thee. Something has also been said on this sentence: the Prophet means,
   that it would be evident by what would really take place, that these
   things had not been in vain foretold, as the prophecy would be openly
   fulfilled before the eyes of all. Then shalt thou know, not by the
   assurance of faith, which is grounded on the word, but by actual
   experience. But he expresses more than before, for he says, "Thou shalt
   know that Jehovah of hosts has sent me to thee." The particle #L+J+K%,
   alik, "to thee," is not superfluous; for he said a little while before,
   that he was sent to the nations. As he now says, that he would be the
   guardian of the chosen people, he also declares that his mission was to
   them; and he gives to God the name of Jehovah of hosts, that the Jews
   might feel assured that there would be no difficulty sufficient to
   hinder or delay the word of God, as he possessed supreme power, so that
   he could easily execute whatever he had decreed. I will not repeat now
   what I said yesterday of Christ; but we ought nevertheless to remember
   this, that he who declares that he was sent, is often called Jehovah.
   It hence appears that one and the same divine eternal essence is in
   more persons than one. Let us go on -
     __________________________________________________________________

   Zechariah 2:12

   12. And the LORD shall inherit Judah his portion in the holy land, and
   shall choose Jerusalem again.

   12. Et haereditario accipiet Iehova Iehudah partem suam in terra
   sancta; et eliget adhuc Ierusalem.


   The Prophet confirms the former doctrine, but removes offenses, which
   might have occurred to the Jews and prevented them from believing this
   prophecy: for they had been for a time rejected, so that there was no
   difference between them and other nations. The land of Canaan had been
   given them as a pledge of their heirship; but they had been thence
   expelled, and there had been no temple, no public worship, no kingdom.
   The Jews then might have concluded from all these reasons, that they
   were rejected by God. Hence the Prophet here promises that they were to
   be restored again to their former state and to their own place.
   Jehovah, he says, will take Judah as his hereditary portion; that is,
   God will really show that he has not forgotten the election by which he
   had separated the Jews for himself; for he intended them to be to him a
   peculiar people. They were now mixed with the nations; their dispersion
   seemed an evidence of repudiation; but it was to be at length manifest
   that God was mindful of that adoption, by which he once purposed to
   gather the Jews to himself, that their condition might be different
   from that of other nations. When therefore he says, that Judah would be
   to God for an heritage or for an hereditary portion, he brings forward
   nothing new, but only reminds them that the covenant by which God chose
   Judah as his people would not be void, for it would be made evident in
   its time.

   And the following clause is to the same purpose, And he will again
   choose Jerusalem; for it was not then for the first time that Jerusalem
   became the city of God when restoration took place, but the election,
   which existed before, was now in a manner renewed conspicuously in the
   sight of men. It is then the same as though the Prophet had said, "The
   course of God's favor has indeed been interrupted, yet he will again
   show that you have not been in vain chosen as his people, and that
   Jerusalem, which was his sanctuary, has not been chosen without
   purpose." The renovation of the Church, then, is what the Prophet means
   by these words.

   What we have said elsewhere ought at the same time to be noticed, that
   the word choose is not to be taken here in its strict sense; for God
   does not repeatedly choose those whom he regards as his Church. God's
   election is one single act, for it is eternal and immutable. But as
   Jerusalem had been apparently rejected, the word choose imports here
   that God would make it evident, that the first elections had ever been
   unchangeable, however hidden it may have been to the eyes of men. He
   then adds --
     __________________________________________________________________

   Zechariah 2:13

   13. Be silent, O all flesh, before the LORD: for he is raised up out of
   his holy habitation.

   13. Sile (vel, sileat) omnis caro a facie Iehovae; quia excitatus est
   ex habitaculo sanctitatis suae (hoc est, ex loco suo sancto.)


   Here is a sealing of the whole prophecy. The Prophet highly extols the
   power of God, that the Jews might not still doubt or fear as with
   regard to things uncertain. He says that whatever he had hitherto
   declared was indubitable; for God would put forth his power to succor
   his Church and to remove whatever hindrance there might be. We have
   seen similar expressions elsewhere, that is, in the second chapter of
   Habakkuk and in the first of Zephaniah; (Habakkuk 2:1 Zephaniah 1:1)
   and these Prophets had nearly the same object in view; for Habakkuk,
   after having spoken of the restoration of the people, thus concludes,
   -- that God was coming forth to bid silence to all nations, that no one
   might dare to oppose when it was his will to redeem his Church. So also
   Zephaniah, after having, described the slaughter of God's enemies, when
   God ordered sacrifices to be made to him as it were from the whole
   world, uses the same mode of expression, as though he had said, that
   there would be nothing to resist the power of God. It is the same here,
   Silent, he says, let all flesh be before Jehovah. It is, in short, the
   shout of triumph, by which Zechariah exults over all the enemies of the
   Church, and shows that they would rage in vain, as they could effect
   nothing, however clamorous they might be.

   By silence we are to understand, as elsewhere observed, submission. The
   ungodly are not indeed silent before God, so as willingly to obey his
   word, or reverently to receive what he may bid or command, or humbly to
   submit under his powerful hand; for these things are done only by the
   faithful. Silence, then, is what especially belongs to the elect and
   the faithful; for they willingly close their mouth to hear God
   speaking. But the ungodly are also said to be silent, when God
   restrains their madness: and how much soever they may inwardly murmur
   and rage, they yet cannot openly resist; so that he completes his work,
   and they are at length made ashamed of the swelling, words they have
   vomited forth, when they pass off in smoke. This is the sense in which
   the Prophet says now, silent be all flesh. He means, in short, by these
   words, That when God shall go forth to deliver his Church, he will be
   terrible; so that all who had before furiously assailed his chosen
   people, shall be constrained to tremble.

   With regard to the habitation of holiness, I explain it of the temple
   rather than of heaven. I indeed allow that heaven is often thus called
   in Scripture: and it is called the palace or temple of God, for we
   cannot think as we ought of God's infinite glory, except we are carried
   above the world. This is the reason why God says that he dwells in
   heaven. But as the Church is spoken of here, Zechariah, I doubt not,
   means the temple. It is indeed certain that there was no temple when
   God began to rise as one awakened from sleep, to restore his people:
   but as the faithful are said in Psalm 102 to pity the dust of Sion,
   because the place continued sacred even in its degradation and ruin; so
   also in this passage Zechariah says, that God was roused -- Whence?
   from Sion, from that despised place, exposed to the derision of the
   ungodly: yet there God continued to dwell, that he might build again
   the temple, where his name was to be invoked until Christ appeared. We
   now see that the temple or Sion is intended rather than heaven, when
   all circumstances are duly weighed. Now follows --
     __________________________________________________________________
     __________________________________________________________________

   Chapter 3
     __________________________________________________________________

   Zechariah 3:1, 2

   1. And he shewed me Joshua the high priest standing before the angel of
   the Lord, and Satan standing at his right hand to resist him.

   1. Et ostendit mihi Iehosuah sacerdotem magnum stantem in conspectu
   angeli Iehovae, et Satan stantem ad dexteram ejus, ut adversaretur
   illi.

   2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even
   the Lord that hath chosen Jerusalem rebuke thee: is not this a brand
   plucked out of the fire?

   2. Et dixit Iehova ad Satan, increpet te Iehova, Satan, et increpet
   (hoc est, iterum increpet) te Iehova, qui elegit Ierusalem: annon hic
   torris erutus ex igne?


   We have said at the beginning that Zechariah was sent for this end --
   to encourage weak minds: for it was difficult to entertain hope in the
   midst of so much confusion. Some, but a small portion of the nation,
   had returned with the tribe of Judah: and then immediately there arose
   many enemies by whom the building of the city and of the temple was
   hindered; and when the faithful viewed all their circumstances, they
   could hardly entertain any hope of a redemption such as had been
   promised. Hence Zechariah labored altogether for this end -- to show
   that the faithful were to look for more than they had reason to expect
   from the aspect of things at the time, and that they were to direct
   their eyes and their thoughts to the power of God, which was not as yet
   manifested, and which indeed God purposely designed not to exercise, in
   order to try the patience of the people.

   This is the subject which he now pursues, when he says, that Joshua the
   priest was shown to him, with Satan at his right hand to oppose him
   [33] God was, however, there also. But when Zechariah says, that the
   priest Joshua was shown to him as here represented, it was not only
   done in a vision, but the fact was known to all; that is, that Joshua
   was not adorned with a priestly glory, such as it was before the exile;
   for the dignity of the priest before that time was far different from
   what it was after the return of the people; and this was known to all.
   But the vision was given to the Prophet for two reasons -- that the
   faithful might know that their contest was with Satan, their spiritual
   enemy, rather than with any particular nations -- and also that they
   might understand that a remedy was at hand, for God stood in defense of
   the priesthood which he had instituted. God, then, in the first place,
   purposed to remind the faithful that they had to carry on war, not with
   flesh and blood, but with the devil himself: this is one thing. And
   then his design was to recall them to himself, that they might consider
   that he would be their sure deliverer from all dangers. Since we now
   perceive the design of this prophecy, we shall proceed to the words of
   the Prophet.

   He says that Joshua was shown to him. This was done no doubt in a
   prophetic vision: but yet Zechariah saw nothing by the spirit but what
   was known even to children. But, as I have already said, we must
   observe the intentions of the vision, which was, that the faithful
   might understand that their neighbors were troublesome to them, because
   Satan turned every stone and tried every experiment to make void the
   favor of God. And this knowledge was very useful to the Jews, as it is
   to us at this day. We wonder why so many enemies daily rage against us,
   and why the whole world burn against us with such implacable hatred;
   and also why so many intrigues arise, and so many assaults are made,
   which have not been excited through provocation on our part: but the
   reason why we wonder is this, -- because we bear not in mind that we
   are fighting with the devil, the head and prince of the whole world.
   For were it a fixed principle in our minds, that all the ungodly are
   influenced by the devil, there would then be nothing new in the fact,
   that all unitedly rage against us. How so? Because they are moved by
   the same spirit, and their father is a murderer, even from the
   beginning. (John 8:44.)

   We hence see that the faithful were taught what was extremely
   necessary, -- that their troubles arose from many nations, because
   Satan watched for their ruin. And though this vision was given to the
   Prophet for the sake of his own age, yet it no doubt belongs also to
   us; for that typical priesthood was a representation of the priesthood
   of Christ, and Joshua, who was then returned from exile, bore the
   character of Christ the Son of God. Let us then know that Christ never
   performs the work of the priesthood, but that Satan stands at his side,
   that is, devises all means by which he may remove and withdraw Christ
   from his office. It hence follows, that they are much deceived, who
   think that they can live idly under the dominion of Christ: for we all
   have a warfare, for which each is to arm and equip himself. Therefore
   at this day, which we see the world seized with so much madness, that
   it assails us, and would wholly consume us, let not our thoughts be
   fixed on flesh and blood, for Satan is the chief warrior who assails
   us, and who employs all the rage of the world to destroy us, if
   possible, on every side. Satan then ever stands at Christ's right hand,
   so as not to allow him in peace to exercise his priestly office.

   Now follows another reason for the prophecy, -- that God interposes and
   takes the part of his Church against Satan. Hence he says, Rebuke thee
   Satan let Jehovah, [34] rebuke thee let Jehovah, who has chosen
   Jerusalem. God speaks here; and yet he seems to be the angel of
   Jehovah: [35] but this is not inscrutable; for as in the last verse,
   where Zechariah says that Joshua stood before the Angel of Jehovah,
   Christ is doubtless meant, who is called an angel and also Jehovah; so
   also he may be named in this verse. But that no contentious person may
   say that we refine on the words too much, we may take them simply thus,
   -- that God mentions here his own name in the third person; and this
   mode of so speaking is not rare in Scripture,

   "Jehovah rained from God." (Genesis 19:24).

   Why did Moses speak thus? Even to show that when God fulminated against
   Sodom, he did not adopt a common mode of proceeding, but openly showed
   that it was an unusual and a singular judgment. Thus the expression
   here is emphatic, Rebuke thee let Jehovah, that is, I myself will
   rebuke thee. However, were any one to consider well the whole context,
   he could not but allow that the words may properly be applied to
   Christ, who is the portion of his Church, and that therefore he was the
   angel before whom Joshua stood; and he himself shows afterwards that
   the Church would be safe under his patronage. Let Jehovah then rebuke
   thee, Satan, let him rebuke thee. The repetition more fully confirms
   what Zechariah meant to show, even that sufficient protection would be
   found in God alone for the preservation of the Church, how much soever
   Satan might employ all his powers for its ruin, and that though God
   would not immediately give help and restrain Satan, yet a firm hope was
   to be entertained, for this would be done in time the most seasonable.
   The import of the whole is, -- that though God had hitherto let loose
   Satan to assail the Church as to the priesthood, yet God would be the
   faithful guardian of his Church, and would check Satan, that he might
   not execute what he intended; and further, that many contests must be
   patiently endured, until the period of the warfare be completed. We now
   then see what the Prophet had in view in these words.

   But the rebuke of God is not to be regarded as being only in words, but
   must be referred to that power by which God subverts and lays prostrate
   all the attempts of Satan. At the same time he mentions the end for
   which this rebuke was given; it was, that the Church might continue
   safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke thee.
   These words are to be read, not apart, but as joined with the former,
   as though he had said, "Let God raise up his hand for the salvation of
   his chosen people, so as to put thee, Satan, to flight with all thy
   furies." This is the meaning. Let us therefore know, that God is not
   simply the enemy of Satan, but also one who has taken us under his
   protection, and who will preserve us safe to the end. Hence God, as our
   Redeemer and the eternal guardian of our salvation, is armed against
   Satan in order to restrain him. The warfare then is troublesome and
   difficult, but the victory is not doubtful, for God ever stands on our
   side.

   But we are at the same time reminded, that we are not to regard what we
   have deserved in order to gain help from God; for this wholly depends
   on his gratuitous adoption. Hence, though we are unworthy that God
   should fight for us, yet his election is sufficient, as he proclaims
   war against Satan in our behalf. Let us then learn to rely on the
   gratuitous adoption of God, if we would boldly exult against Satan and
   all his assaults. It hence follows, that those men who at this day
   obscure, and seek, as far as they can, to extinguish the doctrine of
   election, are enemies to the human race; for they strive their utmost
   to subvert every assurance of salvation.

   He at last adds, Is not this a brand snatched from the fire? [36] Here
   God makes known the favor he had manifested towards the high priest,
   that the faithful might be convinced that Joshua would overcome his
   enemies, as God would not forsake his own work; for the end ever
   corresponds with the beginning as to God's favor; he is never wearied
   in the middle course of his beneficence. This is the reason why he now
   objects to Satan and says, "Why! God has wonderfully snatched this
   priest as a brand from the burning: as then the miraculous power of God
   appears in the return of the high priest, what dost thou mean, Satan?
   Thou risest up against God, and thinkest it possible to abolish the
   priesthood, which it has pleased him in his great favor hitherto to
   preserve. See whence has the priest come forth. While he was in
   Chaldea, he seemed to be in the lower regions; yet God delivered him
   from thence: and now, when he sits in the temple and is performing his
   office, is it possible for thee to pull down from heaven him whom thou
   could not detain in hell?" We now perceive the meaning of the Prophet
   as to this similitude. He then adds --
     __________________________________________________________________

   [33] To retain the alliteration of the Hebrew, the words may be thus
   rendered -- "and the opponent standing on his right hand to oppose
   him," or, "the accuser standing on his right hand to accuse him." The
   word Satan is rendered here and in Job by the Septuagint, "the
   accuser," or "the devil," ho diabolos. The station on the right hand
   was that of the plaintiff, or the accuser, or of the pleader, as
   Grotius thinks. See Psalm 109:6. The word [ShTjZ+], according to its
   use as a verb, participle, or a noun, means an opponent or adversary,
   rather than an accuser. See Psalm 38:20; Numbers 22:22; Genesis 26:21
   Blayney, as well as Kimchi, thinks that Sanballat is meant by
   [H+ShTjZ+]; but the article [H+], as it has been observed by Marckius
   and Henderson, seems to point out the great enemy of God and man, as ho
   diabolos in Greek. -- Ed.

   [34] We may render the words, -- Rebuke thee, Satan, will Jehovah,
   Yea, rebuke thee will Jehovah,
   Who hath chosen Jerusalem. Thus Dathius and Blayney render the passage.
   Adam Clarke and Henderson adopt the notion that Jude 1:9, refers to
   this vision, taking evidently for just reasons, rejects this opinion.
   -- Ed.

   [35] Newcome introduces the word angel at the beginning of the second
   verse unnecessarily, merely on the authority of the Syriac; for in the
   preceding visions, "Jehovah" and "the angel of Jehovah" are used
   indiscriminately. It is impossible not to see that here and in the
   first chapter a person is mentioned as being Jehovah, and the angel or
   messenger of Jehovah. See on this subject M'Caul's observations in his
   translation of Kimchi on Zechariah, from page 9 to 27. -- Ed.

   [36] "Out of Ur of the Chaldees, out of the Babylonian fiery furnace."
   -- Ass. Annot.
     __________________________________________________________________

   Zechariah 3:3, 4

   3. Now Joshua was clothed with filthy garments, and stood before the
   angel.

   3. Et Iehosuah erat induts vestibus sordidis; et stabat in conspectu
   angeli.

   4. And he answered and spake unto those that stood before him, saying,
   Take away the filthy garments from him. And unto him he said, Behold, I
   have caused thine iniquity to pass from thee, and I will clothe thee
   with change of raiment.

   4. Et respondit et dixit his qui stabant coram ipso, dicendo, Tollite
   vestes sordidas ab eo (de super eo, ad verbum;) et dixit ad eum, Ecce
   transire feci (hoc est, abstuli) abs te iniquitatem tuam, et vestiam te
   mutatoriis.


   Zechariah adds here another thing, -- that Joshua had on mean garments,
   but that new garments were given him by the angel's command. And by
   this he means, that though the priesthood had been for a time
   contemptible, it would yet recover whatever dignity it had lost. But he
   ever leads the minds of the faithful to this point, -- to look for what
   they did not then see, nor could conjecture from the state of things at
   that time. It is certain that the sacerdotal vestments, after the
   return from exile, were not such as they were before; for they were not
   sumptuously woven, nor had attached to them so many precious stones.
   Though Cyrus had bountifully supplied great abundance of gold and
   silver for the worship of God, yet the chief priest did not so shine
   with precious stones and the work of the Phrygians as before the exile.
   Hence, what was shown to Zechariah was then well known to all. But we
   ought to notice the latter clause, -- that the angel commanded a change
   of garments. The Prophet then bids the faithful to be of good cheer,
   though the appearance of the priesthood was vile and mean, because God
   would not overlook its contemptible state; but the time of restoration
   had not yet come; when it came, the ancient dignity of the priesthood
   would again appear.

   With regard to the words, the first thing to be observed is the fact,
   that Joshua stood before the angel, having on sordid or torn garments
   [37] The repetition seems to be without reason; for he had said before
   that Joshua stood before the angel of God. Why then does he now repeat
   that he stood before the angel? That the faithful might take courage;
   because it was God's evident purpose that the chief priest should
   remain there in his sordid garments; for we think that God forgets us
   when he does not immediately succor us, or when things are in a
   confused state. Hence Zechariah meets his doubt by saying, that Joshua
   stood before the angel. He further reminded them, that though the whole
   world should despise the priesthood, it was yet under the eyes of God.
   Conspicuous were other priests in the eyes of men, and attracted the
   admiring observation of all, as it is well known; but all heathen
   priesthoods, we know, were of no account before God. Hence though
   heathen priesthoods shone before men, they were yet abominations only
   in the sight of God; but the priesthood of Joshua, however abject and
   vile it may have been, was yet, as Zechariah testifies, esteemed before
   God.

   We now see that he who is often said to be Jehovah is called an angel:
   the name therefore of Angel as well as of Jehovah, I doubt not, ought
   to be applied to the person of Christ, who is truly and really God, and
   at the same time a Mediator between the Father and the faithful: and
   hence he authoritatively commanded the angels who were present; for
   Christ was there, but with his hosts. While therefore the angels were
   standing by, ready to obey, he is said to have bidden them to strip the
   high priest of his mean garments.

   Afterwards the angel addresses Joshua himself, See, I slave made to
   pass from thee thine iniquity, and now I will clothe thee with new or
   other garments [38] When the angel said that he had taken away
   iniquity, he justly reminded them of the filthiness contracted by the
   priest as well as by the people; for they had denuded themselves of all
   glory by their iniquities. We hence see that the mouths of the Jews
   were here closed, that they might not clamor against God, because he
   suffered them still to continue in their sordid condition, for they
   deserved to continue in such a state; and the Lord for this reason
   called their filth, iniquity. He further teaches us, that though the
   Jews fully deserved by their sins to rot in their struggle and
   filthiness, yet the Lord would not finally allow their unworthiness to
   prevent him from affording relief.

   The import of the prophecy then is this, -- That however much the mean
   outward condition of the high priest might offend the Jews, they were
   still to entertain hope; for the remedy was in God's power, who would
   at length change the dishonor and reproach of the high priest into very
   great glory, even when the time of gratuitous remission or of good
   pleasure arrived.
     __________________________________________________________________

   [37] The word, [ZJW+#J+M%], does not mean what is shabby, mean, or
   tattered, but what is filthy,dirty, as opposed to what is clean. Our
   version, "filthy," adopted by Newcome and Henderson, is the most
   suitable. -- Ed.

   [38] [M+X+L+ZJW+T+], from [X+L+P%], to set loose, or to put off. Both
   Parkhurst and Blayney think that they were the garments which the high
   priest wore on particular and solemn occasions, and which he put off
   when he had performed his office. "Holy garments" would perhaps be the
   best rendering. Newcome has "goodly apparel;" and Henderson, "costly
   habiliments;" garments of the high priest. And that they were the holy
   garments, such as the high priest wore on especial occasions, appears
   probable from what follows respectng the mitre, which formed a part of
   the high priest's dress. -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou hast made us a royal priesthood in
   thy Son, that we may daily offer to thee spiritual sacrifices, and be
   devoted to thee, both in body and soul, -- O grant, that we, being
   endued with thy power, may boldly fight against Satan, and never doubt
   but that thou wilt finally give us the victory, though we may have to
   undergo many troubles and difficulties: and may not the contempt of the
   world frighten or dishearten us, but may we patiently bear all our
   reproaches, until thou at length stretches forth thine hand to raise us
   up to that glory, the perfection of which now appears in our head, and
   shall at last be clearly seen in all the members, in the whole body,
   even when he shall come to gather us into that celestial kingdom, which
   he has purchased for us by his own blood. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Fortieth
     __________________________________________________________________

   Zechariah 3:5

   5. And I said, Let them set a fair mitre upon his head. So they set a
   fair mitre upon his head, and clothed him with garments. And the angel
   of the LORD stood by.

   5. Et dixit, Ponant cidarim puram (aut, diadema purum) super caput
   ejus: et posuerunt didema super caput ejus, et induerant (id est,
   postquam induerant) illum vestibus: et angelus Iehovae stabat.


   The Prophet had said that Joshua was clothed in splendid and beautiful
   garments, who had on before such as were sordid, and that this was done
   by the command of the angel: he now adds, that he wished that a still
   greater glory should be bestowed on him, for he saw that something was
   wanting. He therefore desired that the high priest should be adorned
   with a crown, so that his dress might in every way correspond with the
   dignity of his office. But what is here stated, that the Prophet spoke,
   [39] is not to be taken as spoken authoritatively, but rather expressed
   as a wish, as though he had said, that it was indeed a pleasant and
   delightful spectacle to see the high priest decently and honorably
   clothed; but that it was also desirable, that a crown or a diadem
   should be added, as a symbol of the priesthood, and not of royalty.
   There is indeed no disadvantage in considering royalty also as
   signified; for the kingly office, we know, is united with the priestly
   in the person of Christ: but I take the crown here to be the priest's
   mitre; for we know that this was the chief ornament whenever the priest
   came to the altar of incense. But as to the main point, we must bear in
   mind the design of the Prophet, -- that the high priest was adorned
   with splendid vestments, and yet his dignity appeared only in part;
   therefore the Prophet desires that a pure crown or mitre should be
   added: and he says that this took place even in the presence of the
   angel, thereby intimating that his wish was by God approved.

   Now we ought first to contemplate the zeal and godly concern of the
   Prophet, which he had for the glory and honor of the priesthood; for
   though he regarded with joy the splendid dress of the high priest, he
   could not restrain himself from wishing that the highest ornament
   should be added. And this example is exhibited to us for imitation, so
   that we ought to desire the increase of those favors of God, by which
   the priesthood of Christ is signalised, until it arrives at the most
   perfect state. But we see that many are against such a wish; for at
   this day there are those who profess some zeal for true religion, but
   are satisfied with a mere shadow; or at least, it would abundantly
   satisfy them to see the Church half purified: and the world is full of
   men who indeed confess that the Church is defiled by many pollutions,
   but wish only for some small measure of reformation. But the Prophet
   seems to invite us to do a very different thing: he saw that the high
   priest was already adorned with new garments; but when he considered
   that the honor of the priesthood was not fully restored, he wished the
   mitre to be also added. And by saying that the angels seconded his
   wish, he encourages us fully to believe, that if we desire from the
   heart that his glory should be given to Christ, God will hear our
   prayers: for the Prophet, when he sighed, did not in vain ask the angel
   to put a mitre on the high priest.

   The expression, that the angel of God stood, is not without meaning. He
   was not an idle spectator; and it is intimated that God had not only
   once a care for the priesthood, but that the angel was always watching
   to defend Joshua; for it would not be enough to be once adorned by God,
   who presides over the Church, except his guardianship were perpetual.
   We now then understand the import of the words. It follows --
     __________________________________________________________________

   [39] Calvin has followed the punctuists as to the verb "said," in the
   beginning of the verse, and regarded it as in the first and not in the
   third person. It is omitted in the Septuagint, (except in the comp.
   ed., where it is in the third person,) but the sentence is continued as
   the words of the angel. Jerome has et dixit, and he said, that is, the
   angel. It appears that the Targum, the Syriac, and the Vulgate retain
   the third person; and Dathius, Newcome, and Henderson so render the
   verb, "And he said," that is, the angel; and this seems more consistent
   with the general tenor of the passage; for it is more reasonable to
   suppose that the words which follow are those of the angel than the
   words of the Prophet, and that the command to put on the mitre issued
   from the same as the command to clothe the high priest with holy
   garments. -- Ed.
     __________________________________________________________________

   Zechariah 3:6-7

   6. And the angel of the Lord protested unto Joshua, saying,

   6. Et contestatus est Angelus Iehovae Iehosuam dicendo,

   7. Thus saith the Lord of hosts; If thou wilt walk in my ways, and if
   thou wilt keep my charge, then thou shalt also judge my house, and
   shalt also keep my courts, and I will give thee places to walk among
   these that stand by.

   7. Sic dicit Iehova exercituum, Si in viis meis ambulaveris, et
   custodiam meam custodieris, tu quoque judicabis domum meam (vel,
   gubernabis; [D+W+Z+] est judicare, sed verbum illud refertur ad
   quodlibet regimen, ut alibi visum; gubernabis ergo domum meam, hoc est,
   praeris Templo meo;) atque etiam custodies atria mea: et dabo tibi
   transitus inter istos qui adstant.


   Here the Prophet shows for what purpose he gave Joshua his appropriate
   dress and splendor; and he teaches us, that it was not done simply as a
   favor to man, but because God purposed to protect the honor of his own
   worship. This is the reason why the angel exhorts Joshua; for it
   behaves us ever to consider for what end God deals so liberally with us
   and favors us with extraordinary gifts. All things ought to be referred
   to his glory and worship, otherwise every good thing he bestows on us
   is profaned. And this is especially to be regarded when we speak of his
   Church and its government; for we know how ready men are to turn what
   God gives to his Church to serve the purpose of their own tyranny.

   It is God's will that he should be attended to when he speaks by his
   servants and those whom he has appointed as teachers. But we see from
   the beginning of the world how ambitious and proud men under this
   pretense exercised great tyranny, and thus expelled God from his own
   government: nay, the vassals of Satan often arrogate to themselves a
   full and unlimited power over all the faithful, because God would have
   the priesthood honored, and approves of a right discipline in his
   Church. As then Satan has in all ages abused the high eulogies by which
   God commends his Church, this exhortations, now briefly given by the
   Prophet, ought always to be added; for it is not God's will to extol
   men, that he himself might be as a private individual and give up his
   own place and degree, but that the whole excellency bestowed on the
   Church is intended for this purpose -- that God may be purely
   worshipped, and that all, not only the people, but also the priest, may
   submit to his authority. Whatever glory then belongs to the Church, God
   would have it all to be subservient to his purpose, so that he alone
   may be the supreme and that rightly. We now then perceive the Prophet's
   design.

   And to give some weight to what is taught, he says, that the angel bore
   witness; for the word used is forensic or legal: one is said to bear
   witness to another, when he uses, so to speak, a solemn protestations.
   In short, bearing witness differs from a common declaration, as an
   oath, or an appeal to lawful authority, is interposed, so that the
   words are sacred. It was then the design of the holy spirit by this
   expression to render us more attentive, so that we may know that not a
   common thing is said, but that God interposes an oath, or some such
   thing, in order to secure more reverence to his order or command.

   Protest then did the angel of Jehovah to Joshua, saying, Thus saith
   Jehovah, If thou wilt walk in my ways, and if my charge thou wilt
   observe, etc. The angel now briefly teaches us, that the priests do not
   excel, that they may exult at pleasure; but he interposes a condition,
   that they are to exercise faithfully their office, and to obey the call
   of God. We then see that those two things are united -- the dignity of
   the priesthood, and the faithfulness which God's ministers, who have
   been called to that office, are to exhibit. Hence they who seek to
   domineer without control, do thereby sufficiently show that they are
   not the lawful priests of God; for Joshua typified Christ, and yet we
   see how God bound him by a certain condition, lest relying on his honor
   and title he should take to himself more than what was lawful or right.

   If Joshua, who was a type of Christ, together with his successors, was
   not to regard himself dignified, but in order to obey God, we hence see
   how foolish and even abominable is the arrogance of the Pope, who,
   being content with a naked title, seeks to reduce the whole world to
   himself, as if God had given up his own right.

   But let us at the same time see what he means by ways and by charge.
   These two words ought, no doubt, to be confined to the office of the
   priest. God commands us all in common to follow where he leads us; and
   whatever he prescribes as to the way of leading a godly and righteous
   life may be called a charge; for the Lord suffers us not to wander and
   go astray, but anticipates errors and shows what we are to follow.
   There is then a general charge with regard to all the faithful; but the
   priestly charge, as I have already stated, is to be confined to that
   office. We yet know that men are not raised on high by God, that he may
   resign his own authority. He indeed commits to men their own offices,
   and they are rightly called the vicars of God, who purely and
   faithfully teach from his mouth: but the authority of God is not
   diminished when he makes use of the labors of men and employs them as
   his ministers. We hence see that the priestly charge is this -- to rule
   the Church according to the pure Word of God.

   He therefore adds, Thou also shalt govern my house. This condition then
   is ever to be observed, when the governors of the Church demand a
   hearing, even that they keep the charge of God. It is indeed true, that
   all the ministers of the Word are adorned with honorable titles; but,
   as I have said, their dignity is degraded if it obscures the glory of
   God. As then God would have men to be heard, so that nothing may be
   taken from him, this condition ought ever to be observed, "Thou shalt
   govern my house, if thou wilt walk in my ways."

   It may however be asked, can priests be rightly deprived instantly of
   their office when they depart from their duty? To this I answer, that
   the Church ought, as far as possible, to be reformed; but yet
   legitimate means ought to be used, so that the Church may reject all
   the ungodly, who respond not to their duty, nor exhibit due sincerity,
   nor discharge their office in obedience to God. All then who depart or
   turn aside from the right course ought rightly to be rejected, but by
   legitimate authority. But when the majority desire to have pastors,
   such as cannot but be deemed really wolves, they must be borne with,
   though unworthy of the honor, and yet so borne with that they be not
   allowed to oppress the Church with their tyranny, or to take to
   themselves what belongs to God alone, or to adulterate the worship of
   God or pure doctrine.

   However this may be, none are lawful priests before God, except those
   who faithfully exercise their office and respond to the calling of God,
   as we shall hereafter see in the second chapter of Malachi Malachi 2:1.
   But I am not disposed to enlarge; it is enough to adduce what an
   explanation of the passage may require. In short, pastors divinely
   appointed are so to rule over the Church as not to exercise their own
   power, but to govern the Church according to what God has prescribed,
   and in such a manner that God himself may always rule through the
   instrumentality of men.

   What he adds, Thou shalt keep my courts, appears not to be an honor to
   the priest, for it was an humble service to wait in the courts of the
   temple. But taking a part for the whole, the Prophet includes the
   charge of the whole temple: and it was no common honor to have the
   charge of that sacred habitation of God. It is not then improperly
   added that Joshua would be the keeper of the temple, if he walked in
   the ways of the Lord. Nevertheless we see at this day how the masked
   rulers of the Church, under the Papacy, not only disregard the keeping
   of the temple, but wholly repudiate it, as it seems to be unworthy of
   their high dignity. I call the charge of the temple, not that which is
   the duty of overseers, but whatever belongs to the worship of God: but
   to feed the flock, to discharge the office of pastors, and to
   administer the sacraments, is to these a sordid employment. Hence the
   Pope, with all his adherents, can easily bear to be relieved from the
   charge of the temple; but yet he seeks to rule in a profane and
   tyrannical manner, and according to his own pleasure. But we here see
   that the charge of the temple is especially intrusted to the priest, as
   it was a special honor. We also see on what condition God allowed the
   priests to continue in their dignity, even on that of walking in his
   ways.

   He afterwards adds, I will give thee passages (intercourses) among
   those who stand by, [40] that is, I will cause all the godly to admit
   and freely to receive thee. The angels who stood there, no doubt,
   represented the body of the Church; for they are mingled with the
   faithful whenever they meet together in the name of Christ, as Paul
   teaches us in 1 Corinthians 11:10. Angels alone then stood by; but it
   is the same as though God had said, "Thee will all the faithful
   acknowledge, so that a free passage will be open to thee among them,
   provided thou walkest in my ways." And he puts passages in the plural
   number, for he speaks of continued homage and regard.

   The meaning is, that the priest is ever worthy of regard and honor when
   he faithfully performs his office and obeys the call of God. We may, on
   the other hand, conclude that all masked pastors ought justly to be
   excluded, when they not only are apostates and perfidious against God,
   but seek also to destroy the Church; yea, when they are also voracious
   wolves and spiritual tyrants and slaughterers. All those who are such,
   the angel clearly intimates, are not only unworthy of being received,
   but ought also to be excluded and exterminated from the Church. We now
   then perceive what I have stated, that whatever excellency belongs to
   the pastors of the Church ought not to be separated from the honor due
   to God; for God does not resign his authority to mortals, nor diminish
   anything from his own right; but he only constitutes men as his
   ministers, that he may by them govern his Church alone, and be alone
   supreme. It hence follows, that they are unworthy of honor who perform
   not faithfully their office; and when they rob God of what belongs to
   him, they ought to be deprived of their very name; for it is nothing
   else but the mask of Satan, by which he seeks to deceive the simple. He
   afterwards adds --
     __________________________________________________________________

   [40] This is a difficult sentence. Kimchi, Marckius, Dathius, Newcome,
   Scott, and others, take the meaning given in our version, and regard
   [M+H+L+K+J+M%] as a noun, signifying places to walk in, walkings. It is
   nowhere else found except in the singular number, [M+H+L+K%], a walk,
   or a journey: Jonah 3:4; Ezekiel 42:4: but as a participle, signifying
   walking, we meet with it in Ecclesiastes 4:15, and in the singular
   number in Psalms 104:3; Proverbs 6:11 Vatables, Pagninus, and Castalio
   render it "incessus, vias, aditus," words of similar import with
   "transitus" of Calvin and of Mede. The meaning is thus given by
   Drusius, "I will give thee the privilege of walking among these;" that
   is, the angels who stood there. Jerome's version is, "Et dabo tibi
   ambulantes de his qui nunc hic assistant -- And I will give thee
   walkers of those who now stand here." The same is given by Grotius, who
   explains "walkers" in the sense of protectors, and refers to Psalm
   91:11, and Matthew 4:6. To the same purpose, as to the meaning, is the
   version of Henderson; only he renders [M+H+L+K+J+M%], guides,
   conceiving it to be a hiphil of participle, "causing to walk," a
   designation of leaders, guides, or contractors. According to this view,
   the promise made is, that angels would be the guardians and protectors
   of Joshua and his associates, and not according to the former view,
   that Joshua would have a place among angels in heaven, in which sense
   the Targum, as well as the Jewish Rabbins, understand the passage.
   Blayney renders "walkers," ministers, being persons ready to go and
   come when bidden: and by those who stood by, he understands the
   inferior priests, who are here promised to Joshua as his assistants,
   and are mentioned in the next verse as his "companions." There is
   nothing in the verb [E+M+D+], or [J+ShB+], to prevent this meaning, as
   they do not necessarily denote a position but a presence. May not
   "walkers," or those who walk or perambulated, be the same as those
   mentioned in the first vision, chapter 1:10,11? If so, we may render
   the sentence thus -- And I will appoint for thee those who walk to and
   fro
   From among those who stand here. Angels have different offices; and the
   most probable meaning of the passage is, that it contains the promise
   of angels as guardians. -- Ed.
     __________________________________________________________________

   Zechariah 3:8

   8. Hear now, O Joshua the high priest, thou, and thy fellows that sit
   before thee: for they are men wondered at: for, behold, I will bring
   forth my servant the Branch

   8. Audi nunc Jehoshua, sacerdos magne, tu et socii tui qui stant (vel,
   habitant) in conspectu tuo; quia viri portenti sunt isti; quia ecce
   prodire facio servum meum Gramen. (Ubi verti, quoniam viri portent
   sunt, potest ita resolvi oratio, quamvis sint viri portenti; sed de
   sensu Prophetae statim dicam.)


   The angel shows here, that what had been hitherto shown to Zechariah
   was typical; for the reality had not as yet come to light, but would
   appear in its time. We have said that God's design was to lead the
   godly to the expectation of Christ; for these beginnings of favor were
   obscure. It behaved them, therefore, to hope for far more than they
   saw; and this appears evident from the verse before us, in which the
   angel says, hear now. He makes this preface to gain attention, as
   though he said, that he was going to speak of something remarkable.
   Then he adds, thou and thy associates who stand before thee; I will
   send my servant the Branch

   Let us notice this, which is the main part of the verse, Behold, I send
   my servant, the Branch. The God of hosts no doubt refers to the priest,
   who is eminent beyond the common comprehension of men. He is called a
   Branch, because he was to come forth as a stem, according to what is
   said in Isaiah, the eleventh chapter, Isaiah 11:1 and in other places.
   It is then the same as though he had said, "this priesthood is as yet
   disregarded, nevertheless my servant, the priest, shall come forth like
   a branch which arises from the earth, and it will grow." The word
   ZJM+X+, tsamech means a shoot. He then compares Christ to a shoot, for
   he seemed, as we say, to rise up from nothing, because his beginning
   was contemptible. For what excellency had Christ in the estimation of
   the world when he was born? how did he commence his kingdom? and how
   was he initiated into his priesthood? Doubtless, whatever honor and
   glory the Father had given him was regarded we know with contempt. It
   is then no wonder that he is on this account called a Branch.

   Now the reason for the similitude is apparent enough: and though the
   angel speaks indefinitely, the person of Christ is no doubt intended.
   How so? We may judge by the event itself. What priest succeeded Joshua
   who equalled him in honor, or who in the tenth degree approached him?
   We know that nearly all were profane and ungodly men; we know that the
   priesthood became venal among them; we know that it was contended for
   with the most cruel hatred; nay, we know that a priest was slain in the
   temple itself; ambition was burning so furiously that no success could
   be gained without shedding innocent blood. After the death of Joshua
   nothing could have been more base and more disgraceful than the Jewish
   priesthood. Where then is to be found this servant of God, the Branch?
   This principle must also be ever borne in mind, that the reformation of
   the temple was to be made by Christ: we must, therefore, necessarily
   come to him, that we may find the servant mentioned here. [41] And why
   he is called a servant has been stated elsewhere; for he humbled
   himself that he might be not only the minister of his Father, but also
   of men. As then Christ condescended to become the servant of men, it is
   no wonder that he is called the servant of God.

   Let us now enquire why the angel bids Joshua and his companions to
   hear. He indirectly reproves, I doubt not, the common unbelief, for
   there were very few then who had any notion of a future and spiritual
   priesthood. Indeed, the people had the promises in their mouths, but
   nearly all had their thoughts fixed on the earth and the world. This is
   the reason why the angel directed his words especially to Joshua and
   his companions: he saw that the ears of others were almost closed; he
   saw so much indifference in the people, that hardly any one was capable
   of receiving his doctrine: and thus he intended to obviate a trial
   which might have weakened the courage of Joshua. For we know how ready
   we are to faint when the whole world would drive us to apostasy; for
   when any of us is weak, we wish to be supported by others; and when
   there is no faith, no religion, no piety among men, every one is ready
   to quail. In short, we can hardly believe God, and continue firm in his
   word, except we have many companions, and a large number in our favor;
   and when unbelief prevails everywhere our faith vacillates. Hence the
   angel now addresses Joshua and his companions apart; as though he had
   said, that there was no reason for them to depend on the multitude,
   but, on the contrary, to look to God, and by relying on his word to
   wait patiently for what he promised, though all the rest were to reject
   his favor: Thou then and thy friends who stand before thee

   He adds, for they are men of wonder; or though they are men of wonder;
   but the meaning is the same. For God means, that though the whole
   people rejected what he now declares as to the renewal of the
   priesthood, it would yet be found true and confirmed in its own time.
   Some render the words, "men of prodigy," because they were objects of
   wonder and they think that the companions of Joshua were signalised by
   this title or encomium, because their faith was victorious and
   surmounted all hindrances. [42] But the meaning of the prophet seems to
   me to be wholly different: and, I doubt not, but that this passage is
   the same with another in Isaiah, the eighth chapter, Isaiah 8:1 where
   he says, that the faithful were men of prodigy, or, that they were for
   a sign or prodigy, because they were objects of hatred, "what do these
   seek for themselves?" As then all were astonished as at a spectacle new
   and unwonted, when any one of the faithful met them, the Prophet says,
   that the true servants of God were then for a sign and prodigy. So here
   they are men of prodigy, for we see clearly, that the companions of
   Joshua were separated from the rest, or the common multitude. Why? not
   because they were objects of wonder, for that would be frigid, but
   because they were objects of reproach to all; and they were hardly
   borne with by the people, who clamored, "what do these seek for
   themselves? they seek to be wiser than the Church."

   In the same way we find ourselves at this day to be condemned by the
   Papists. "Oh! these, forsooth, will create a new world, they will
   create a new law: the rule of our great men will not satisfy these; we
   have a Church founded for so many ages, antiquity is in our favor. In
   short these men tear asunder what has been sanctioned from the
   beginning until now." But in the time of Joshua and in the time of
   Isaiah, all who simply believed God were regarded as strange men; for
   the people had become then so unrestrainedly licentious, that to retain
   the pure worship of God was viewed as a strange thing on account of its
   novelty.

   We now apprehend the meaning of the words, when the angel bids Joshua
   and his companions to attend, and when he calls them the men of
   prodigy, and when at last he promises that a priest should arise like a
   Branch, for God would make Christ to rise up, though hid, not only
   under the feet, but under the earth itself, like a shoot which comes
   forth from the root after the tree has been cut down. It follows --
     __________________________________________________________________

   [41] Grotius and Newcome, (not Blayney, as misstated by Henderson,)
   following Theodoret and Kimchi, strangely consider that Zerubbabel is
   meant by the "Branch." The Targum, Cyril, Drusius, and almost all
   modern divines, regard the Messiah as intended. See Isaiah 4:2; 11:1;
   Jeremiah 23:5; 33:15,16. "The same person must needs by intended here
   as in Jeremiah 23:5. Besides, it is evident that the Branch is promised
   as one that was to come, and not as one that had already enjoyed his
   estate, such as it was, for many years past." -- Blayney. Christ is
   thus called, says Menochius, "because he came forth as a new shoot from
   the almost dead root of the Patriarchs." -- Ed.

   [42] The word [M+W+P+T+] has two meanings -- a miracle, such as those
   performed in Egypt, Exodus 7:9 -- and a sign, such as Isaiah 20:3, and
   Ezekiel 12:6; who performed a particular action which was to be a sign
   or token of something else. If we render the words here, "the men of
   miracle," the reference seems to be to their miraculous or
   extraordinary deliverance from captivity; but if we adopt the version
   of Menochius, Marckius, Blayney, and Henderson, "men of sign," or
   symbolical men, the meaning is, that in their office they represented
   Christ, that what they did was a sign which foreshowed and prefigured
   what Christ, the Branch, was to do; and this is the explanation which
   Parkhurst offers. The reading of Adam Clarke is not amiss, "figurative
   men, men whose office and ministry prefigured the Lord Jesus Christ."
   -- Ed.
     __________________________________________________________________

   Zechariah 3:9

   9. For behold the stone that I have laid before Joshua; upon one stone
   shall be seven eyes: behold, I will engrave the graving thereof, saith
   the LORD of hosts, and I will remove the iniquity of that land in one
   day.

   9. Quia ecce lapis quem posui coram Iehosua, super lapidem unum septem
   oculi: ecce ego sculpo sculpturam ejus (lapidis) dicit Iehova
   exercituum: et aufero iniquitatem terrae hujus die una.


   He more fully sets forth what we have observed in the last verse; but
   he speaks figuratively. He says that there were seven eyes on the stone
   which was set before Joshua; and that God would in one day take away
   the iniquity of the land, so that nothing would prevent it from
   recovering its ancient glory. This is the import of the whole; but
   interpreters vary, especially as to the eyes.

   Almost all Christians agree as to the stone; for they think Christ to
   be meant; and we know that there are many similar passages, where
   Christ is called a stone, because the Church is on him founded;
   "Behold, I lay in Zion a precious stone," says Isaiah in the Isaiah
   28:1; and in Psalm 118:1 and in other places there are similar words. I
   yet think that the Prophet alludes to the temple, which was then begun
   to be built; but at the same time I take this as admitted, that Christ
   is called metaphorically a stone, as before he was called a Branch. But
   we must bear in mind that the external figure of the visible temple is
   applied to Christ himself. Behold, says God, the stone which I have set
   before Joshua has seven eyes; and further, I will engrave it with
   sculptures, that it may appear wonderful before the whole world. We now
   perceive what the subject is, and the mode of speaking here adopted.

   As to the subject, the angel says, that the temple which Joshua had
   begun to build, was a celestial building; for God here declares himself
   to be its founder and builder, -- The stone, he says, which I have set;
   and he says this, that Joshua might know that he labored not in vain in
   building the temple. For had it been the work of men, it might have
   fallen, and might have been pulled down a hundred times by the hand of
   enemies; but God declares that the temple was founded by his own hand.
   He, at the same time, as I have said, raises up the thoughts of the
   godly to Christ, which is the substance and reality of the temple.
   Hence he says, I set a stone before Joshua; that is, "Though Joshua
   builds, and workmen diligently labor with him, yet I am the chief
   framer and architect of the temple."

   He then says, on this stone shall be seven eyes. Some apply this to the
   seven graces of the Spirit: but the definition which they make, who
   have said, that the grace of the Spirit is sevenfold, is puerile; they
   know not about what they prattle and vainly talk; for Scripture speaks
   of many more. They also falsely adduce a passage from the Isaiah 11:1
   for they mistake there as to the number: the Latin version has led them
   astray. Others think that the seven eyes have a reference to the whole
   world; as though the angel had said, that all will direct their eyes to
   this stone, according to what is said by Christ, that he was raised up
   on high, that he might draw all men to himself: then seven eyes, that
   is the eyes of all men, shall be turned to this stone. [43] Some again
   apply this to the fullness of grace which has been given to Christ. But
   I think that the simpler view is, that his glory is set forth,
   according to what immediately follows, -- I will engrave its
   engravings. For it is a vain refinement to say, that God engraved
   engravings when the side of Christ was pierced, when his hands and his
   feet were perforated: this is to trifle, and not seriously to explain
   Scripture. But the Prophet by engraving, means the valuable and
   extraordinary character of this stone; as though he had said, "It will
   be a stone remarkable for every excellency; for God will adorn this
   stone with wonderful engravings; and then it will be a stone having
   eyes, that is, it will not only turn to itself the eyes of others, but
   it will illuminate them, and exhibit as it were such brightness as
   will, by its own reflection, lead men to behold it." [44] We now
   understand the full meaning of the Prophet. What remains I cannot
   finish now.
     __________________________________________________________________

   [43] "Seven eyes looking to it," is the explanation of Kimchi. "Seven
   being taken for an indefinite number." "The eyes of Patriarchs,
   Prophets, and of all Christians," says Menochius. The words may indeed
   admit of this construction, that is, that "seven" or many "eyes" are
   fixed on the same; but the probability is that eyes are ascribed to the
   stone, which betoken vigilance and care. See Psalm 32:8. -- Ed.

   [44] With this view correspond the remarks of Marckius, and also of
   Drusius, Piscator, and Pemble. The address of the Angel of Jehovah from
   verse 7 to the end, seems to consist of two parts; the first is spoken
   to Joshua and his associates, to the middle of verse 8, -- and the
   second, to the Prophet, beginning with the words, "Verily men of sign
   are these," or "they," as though he pointed to Joshua and his
   companions. Then the "Branch" and the "stone," are proofs of the men
   being symbolical persons. To separate the two, as Henderson does, does
   not appear right. I give the following version of the whole passage: --
   7. Thus saith Jehovah of hosts, --
   If in my ways thou wilt walk,
   And if my charge thou wilt keep,
   Then shalt thou also rule my house,
   And keep also my courts,
   And I will give to thee perambulators
   From among those who stand here: 8. Hear this now, Joshua, the high
   priest,
   Thou and thy associates.
   Verily men of sign are these;
   For behold, I will bring my servant, the Branch; 9. For behold the
   stone, which I have set before Joshua,
   On one stone seven eyes;
   Behold, I engrave its engraving,
   And will remove the iniquity of that land in one day:
   In that day saith Jehovah of hosts, 10. Ye shall invite every one his
   neighbor,
   Under the vine and under the fig-tree. The "Branch" and the "Stone," as
   designative of the Messiah, were symbols well known to the Jews, as
   they had been used by former Prophets. Vitringa, Blayney, and others
   have rendered "eyes" fountains, and the following line thus, "Behold I
   open its opening," that is, the orifice through which the fountains
   were to flow; they conceived the allusion to be to the rock smitten by
   Moses in the wilderness. The main objection to this, as observed by
   Marckius and Henderson, is, that the word rendered "eyes" is masculine,
   and means "fountains" only when in the feminine gender. -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as by nature we do not willingly submit to
   the reproach and contempt of the world, -- O grant, that with our
   hearts lifted up to heaven, we may become indifferent to all
   reproaches, and that our faith may not succumb nor vacillate, though
   profane men may ridicule us while serving thee under the cross: but may
   we patiently wait, until Christ shall at length appear in the splendor
   of his priesthood and kingdom; and may we, in the meantime, contemplate
   the excellency with which thou hast adorned thy Church, and be thus
   encouraged to connect ourselves with those few and despised men, who
   faithfully and sincerely follow thy word, and disregard the arrogance
   of the whole world, and never doubt, but that if we remain grounded in
   the pure doctrine of the gospel, thou wilt raise us up to heaven, yea,
   and above all heavens, where we shall enjoy that blessedness which
   thine only-begotten Son has obtained for us by his own blood. -- Amen.
     __________________________________________________________________

   Lecture One Hundred and Forty-first

   We have to consider the last words of the ninth verse, in which God
   promises to remove the iniquity of the land in one day. Some refinedly
   take the one day for the one sacrifice, by which Christ once for all
   expiated for ever for the sins of the world; but the Prophet in my view
   speaks in a simpler manner; for he mentions one day for suddenly or
   quickly. I indeed allow that expiation was to be sought through the one
   sacrifice of Christ; but the Prophet intimates, that God would be so
   propitious to the Jews, as to deliver them from all the wrongs and
   molestations of their enemies. He then assigns a reason why he purposed
   to deal so bountifully with his people, even because he would not
   impute their sins. And we know this to be the fountain of all the
   blessings which flow from God to us, that is, when he forgives us and
   blots out our sins.

   We now then apprehend the Prophet's meaning: I will take away the
   iniquity of the land in one day, that is, "Though hitherto I have in
   various ways punished this people, I shall of a sudden be pacified
   towards them, so that no iniquity shall come to an account before me,
   or prevent me from favoring this people." It now follows in the Prophet
   -
     __________________________________________________________________

   Zechariah 3:10

   10. In that day, saith the LORD of hosts, shall ye call every man his
   neighbour under the vine and under the fig tree.

   10. In illo die, dicit Iehova exercituum, vocabitis quisque proximum
   suum sub vite et sub ficu.


   We see from this verse that a particular time is signified by one day;
   for the Prophet wished to inspire the Jews with confidence, lest they
   should think that their misery would continue, because God had hitherto
   treated them with rigor and severity. Here then is shown to them a
   sudden change. He therefore adds, In that day, ye shall call every one
   his neighbor under his vine and under his fig-tree; that is, "Ye shall
   dwell secure, beyond the reach of fear or of danger; for no one will be
   incensed against you." This kind of expression signifies a safe and
   quiet state, that is, when it is said; that neighbors meet together
   under the vine and under the fig-tree. For they who fear, either remain
   inclosed in cities, or seek, when in the country, some fortified place
   and difficult of access, or watch their own doors that they may not be
   exposed to injuries; but they who joyfully meet together under the vine
   or under the fig-tree, show that they are free from every anxiety and
   fear.

   The sum of the whole then is, -- that when God shall openly make
   himself the guardian of his Church, the faithful shall be relieved from
   every fear, and shall cheerfully enjoy their freedom, so that they
   shall venture to have their repast under the vine and under the
   fig-tree, that is, in the open air and on the public road, as there
   will be none to terrify them. But as this promise is to be extended to
   the whole kingdom of Christ, what is said ought to be applied to that
   spiritual peace which we enjoy, when we are fully persuaded that God is
   reconciled to us; for then also us become reconciled among ourselves,
   so that we no longer seek to injure one another, according to what we
   have observed in Micah, (Micah 4:4,) and according to what Isaiah says
   in the second chapter Isaiah 2:1. Let us now proceed-
     __________________________________________________________________
     __________________________________________________________________

   Chapter 4.
     __________________________________________________________________

   Zechariah 4:1-6

   1. And the angel that talked with me came again, and waked me, as a man
   that is wakened out of his sleep,

   1. Et reversus et angelus, qui loquebatur mecum, et excitavit me, quasi
   virum qui excitatur (vel, evigilat) a somno suo.

   2. And said unto me, What seest thou? And I said, I have looked, and
   behold a candlestick all of gold, with a bowl upon the top of it, and
   his seven lamps thereon, and seven pipes to the seven lamps, which are
   upon the top thereof:

   2. Et dixit ad me, Quid tu vides? et dixit, Video, et ecce candelabrum
   ex auro totum (hoc est, ex solido auro,) et pelvis super caput ejus; et
   septem lucernae super ipsum; septem et septem infusoria lucernis, quae
   sunt super caput ejus;

   3. And two olive trees by it, one upon the right side of the bowl, and
   the other upon the left side thereof.

   3. Et duae oleae super ipsum, una a dextera pelvis, et una ad sinistram
   ejus.

   4. So I answered and spake to the angel that talked with me, saying,
   What are these, my lord?

   4. Et respondit et dixi angelo, qui loquebatur mecum, dicendo, Quid
   ista, Domine mi?

   5. Then the angel that talked with me answered and said unto me,
   Knowest thou not what these be? And I said, No, my lord.

   5. Et respondit angelus, qui loquebatur mecum, et dixit mihi, Annon
   cognoscis quid sint haec? Et dixi, Non, Domine mi.

   6. Then he answered and spake unto me, saying, This is the word of the
   Lord unto Zerubbabel, saying, Not by might, nor by power, but by my
   spirit, saith the Lord of hosts.

   6. Et respondit et dixit mihi dicendo, Hic sermo Iehovae ad Zerubbabel,
   dicendo, Non in exercitu, et non in fortitudine, sed in Spiritu meo,
   dicit Iehova exercituum.


   Another vision is narrated here, -- that a candlestick was shown to the
   Prophet, on which there were seven lights. He says that the candlestick
   was formed all of gold: and he says that to the seven lamps there were
   as many cruses, (infusoria -- pourers,) or, as some think, there were
   seven cruses to each lamp: but the former view is what I mostly
   approve, that is, that every lamp had its own cruse. He further says,
   that there were two olive-trees, one on the right, the other on the
   left hand, so that there was no deficiency of oil, as the olive-trees
   were full of fruit. Since then there was a great abundance of berries,
   the oil would not fail; and the lamps were continually burning. This is
   the vision, and the explanation is immediately added, for God declares
   that his Spirit was sufficient to preserve the Church without any
   earthly helps, that is, that his grace would always shine bright, and
   could never be extinguished.

   There is, moreover, no doubt but that God set forth to Zechariah a
   figure and an image suitable to the capacities of the people. The
   candlestick in the temple, we know, was made of gold; we know also,
   that seven lamps were placed in the candlestick, for it had six
   branches; and then there was the trunk of the candlestick. As then the
   seven lamps shone always in the temple on the golden candlestick, it
   was the Lord's design here to show that this ceremonial symbol was not
   superfluous or insignificant; for his purpose was really to fulfill
   what he exhibited by the candlestick: and such analogy is to be seen in
   many other instances. For it was not the Lord's purpose simply to
   promise what was necessary to be known; but he also designed to add at
   the same time a confirmation by ceremonial types, that the Jews might
   know that their labor was not in vain when they lighted the lamps in
   the temple; for it was not a vain or a deceptive spectacle, but a real
   symbol of his favor, which was at length to be exhibited towards them.
   But we may more fully learn the design of the whole, by considering the
   words, and each part in order.

   He says that the Angel returned; by which we understand that God,
   without any request or entreaty on the part of the Prophet, confirmed
   by a new prophecy what we have already observed; for the Prophet
   confesses that he was as it were overcome with astonishment, so that it
   was necessary to awake him as it were from sleep. The Prophet was not
   therefore able to ask any thing of God when under the influence of
   amazement; but God of his own free will came to his aid, and
   anticipated his request. We hence see that the faithful were not in one
   way only taught to entertain confidence as to the restoration of the
   Church; but as there was need of no common confirmation, many visions
   were given; and it must at the same time be added, that though no one
   interposed, yet God was of his own self solicitous about his Church,
   and omitted nothing that was necessary or useful to support the faith
   of his people. And farther, as the Prophet says that he was awakened by
   the Angel, let us learn, that except God awakens us by his Spirit,
   torpor will so prevail over us, that we cannot raise our minds above.
   Since God then sees that we are so much tied down to the earth, he
   rouses us as it were from our lethargy. For if the Prophet had need of
   such help, how much more have we, who are far below him in faith? Nay,
   if he was earthly, are we not altogether earth and ashes? It must yet
   be observed, that the Prophet was not so overwhelmed with drowsiness as
   with astonishment; so that he was hardly himself, as it is the case
   with men in an ecstasy.

   The Prophet was also reminded to be attentive to the vision -- What
   seest thou? Then there was presented to him a sight which we have
   described; but the Prophet by seeing could have seen nothing, had he
   not been instructed by the Angel. We must also observe, that this
   tardiness of the Prophet is useful to us; for we hence more surely
   conclude, that nothing was represented without a design; but that the
   whole was introduced for his benefit, though he overlooked, as with
   closed eyes, what God showed to him by the Angel. We then conclude that
   there was nothing done by chance, but that the Prophet was really under
   a divine guidance, so that he might learn what he was afterwards
   faithfully to deliver to others.

   The vision is then narrated -- that a candlestick of God was shown to
   him. The substance of the candlestick was intended to set forth a
   mystery. It is indeed true that gold is corruptible; but as we cannot
   otherwise understand what exceeds the things of the world, the Lord,
   under the figure of gold, and silver, and precious stones, sets forth
   those things which are celestial, and which surpass in value the earth
   and the world. It was for this purpose that God commanded a candlestick
   to be made of gold for him, not that he needed earthly wealth or
   riches, or was pleased with them as men are, whose eyes are captivated
   by the sight of gold and silver. We indeed know that all these things
   are counted as nothing before God; but regard was had in these symbols
   to this -- that they might know that something sublime and exalted was
   to be understood whenever they looked on the golden candlestick. Hence
   by the gold the Prophet must have learnt, that what was here set forth
   was not worthless or mean, but unusual and of great importance.

   He afterwards says that there was a vessel, or some render it a pot;
   but it was a round vessel, and it was on the top of the candlestick;
   for the lamps burned on the very summit of the candlestick. Now there
   was a pot or bowl; and here there was a little difference between the
   candlestick of the temple and that of which the Prophet speaks now; for
   in the candlestick of the temple there were many pots or bowls, but
   here the Prophet says that there was but one; and also that there were
   seven pourers or postings; for by this term we may understand the very
   act of pouring, as well as the instruments themselves. But it is better
   to refer this to the pourers, which distilled the oil continually, that
   the wick might not become dry, but gather always new strength. He says
   that there were seven pourers to the lamps on the top; [45] and also
   that there were two olive-trees, which supplied new abundance, so that
   the oil was always flowing.

   We must now then enquire the meaning of the vision. Many understand by
   the candlestick the Church; and this may be allowed. At the same time I
   think that God here simply testified to the Jews, that in having
   commanded them to set up a candlestick, he did not appoint an empty, or
   a deceptive, but a real symbol. God no doubt represented by the lamps
   the graces, or the various gifts of his Spirit; yet the idea of a
   sevenfold grace is a mere fancy; for God did not intend to confine to
   that number the gifts of the Holy Spirit, the variety of which is
   manifold, even almost infinite. Hence the number seven designates
   perfection, according to the common usage of Scripture. God then
   intended by placing the candlestick in the midst of the temple, to show
   that the grace of his Spirit always shines in his Church, not of one
   kind only, but so that there was nothing wanting as to its perfection.
   Some think that teachers are represented by the lamps; but as I have
   already said, it is better to take a simple view of the meaning than
   refinedly to philosophise on the subject. There is indeed no doubt but
   that God pours forth his graces to illuminate his Church by his
   ministers; this we find by experience; but what I have stated is
   sufficient that God never forsakes his Church, but illuminates it with
   the gifts of his Spirit; while yet the variety of these gifts is set
   forth by the seven lamps. This is one thing.

   It afterwards follows, that the Prophet inquired of the Angel, What
   does this mean? We hence learn again, that the Prophet was instructed
   by degrees, in order that the vision might be more regarded by us; for
   if the Prophet had immediately obtained the knowledge of what was
   meant, the narrative might be read by us with no attention; we might at
   least be less attentive, and some might probably think that it was an
   uncertain vision. But as the Prophet himself attentively considered
   what was divinely revealed to him, and yet failed to understand what
   God meant, we are hereby reminded that we ought not to be indifferent
   as to what is here related; for without a serious and diligent
   application of the mind, we shall not understand this prophecy, as we
   are not certainly more clear-sighted than the Prophet, who had need of
   a guide and teacher. There is also set before us an example to be
   imitated, so that we may not despair when the prophecies seem obscure
   to us; for when the Prophet asked, the Angel immediately helped his
   ignorance. There is therefore no doubt but that the Lord will supply us
   also with understanding, when we confess that his mysteries are hid
   from us, and when conscious of our want of knowledge, we flee to him,
   and implore him not to speak in vain to us, but to grant to us the
   knowledge of his truth. The angel's question to the Prophet, whether he
   understood or not, is not to be taken as a reproof of his dullness, but
   as a warning, by which he meant to rouse the minds of all to consider
   the mystery. He then asked, Art thou ignorant of what this means, in
   order to elicit from the Prophet a confession of his ignorance. Now if
   the Prophet, when elevated by God's Spirit above the world, could not
   immediately know the purpose of the vision, what can we do who creep on
   the earth, except the Lord supplies us with understanding? In short,
   Zechariah again recommends to us the excellency of this prophecy, that
   we may more attentively consider what God here declares.

   He calls the angel his Lord, according to the custom of the Jews; for
   they were wont thus to address those who were eminent in power, or in
   anything superior. He did not call him Lord with the intention of
   transferring to him the glory of God; but he thus addressed him only
   for the sake of honor. And here again we are reminded, that if we
   desire to become proficient in the mysteries of God, we must not
   arrogate any thing to ourselves; for here the Prophet honestly
   confesses his own want of knowledge. And let us not at this day be
   ashamed to lie down at God's feet, that he may teach us as little
   children; for whosoever desires to be God's disciple must necessarily
   be conscious of his own folly, that is, he must come free from a
   conceit of his own acumen and wisdom, and be willing to be taught by
   God.

   Now follows the explanation the angel gives this answer -- This is the
   word of Jehovah to Zerubbabel, saying, etc. Here the angel bears
   witness to what I have shortly referred to that the power of God alone
   is sufficient to preserve the Church, and there is no need of other
   helps. For he sets the Spirit of God in opposition to all earthly aids;
   and thus he proves that God borrows no help for the preservation of his
   Church, because he abounds in all blessings to enrich it. Farther, by
   the word spirit we know is meant his power, as though he had said, "God
   designs to ascribe to himself alone the safety of his Church; and
   though the Church may need many things, there is no reason why it
   should turn its eyes here and there, or seek this or that help from
   men; for all abundance of blessings may be supplied by God alone." And
   host and might, [46] being a part for the whole, are to be taken for
   all helps which are exclusive of God's grace. It is indeed certain that
   God acts not always immediately or by himself, for he employs various
   means, and makes use in his service of the ministrations of men; but
   his design is only to teach us that we are very foolish, when we look
   around us here and there, or vacillate, or when, in a word, various
   hopes, and various fears, and various anxieties affect us; for we ought
   to be so dependent on God alone, as to be fully persuaded that his
   grace is sufficient for us, though it may not appear; nay, we ought
   fully to confide in God alone, though poverty and want may surround us
   on every side. This is the purport of the whole.

   But God intended also to show that his Church is built up and
   preserved, not by human and common means, but by means extraordinary
   and beyond all our hopes and all our thoughts. It is indeed true, as I
   have just said, that God does not reject the labors of men in building
   up and in defending his Church; but yet he seems as though he were not
   in earnest when he acts by men; for by his own wonderful power he
   surpasses what can be conceived by human thought. To be reminded of
   this was then exceedingly necessary, when the Church of God was
   despised, and when the unbelieving haughtily ridiculed the miserable
   Jews, whom they saw to be few in number and destitute of all earthly
   aids. As then there was nothing splendid or worthy of admiration among
   the Jews, it was needful that what we find here should have been
   declared to them -- even that his own power was enough for God, when no
   aid came from any other quarter. The same also was the design of what
   we have noticed respecting the seven pourers and the olive-trees; for
   if God had need of earthly helps, servants must have been at hand to
   pour forth the oil; but there were seven pourers to supply the oil
   continually. Wherefrom? even from the olive-trees. As then the trees
   were fruitful, and God drew from them the oil by his hidden power, that
   the lamps might never be dry, we hence clearly learn, that what was
   exhibited is that which the angel now declares, namely, that the Church
   was, without a host and without might, furnished with the gifts of the
   Holy Spirit, and that in these there was a sufficient defense for its
   preservation, in order that it might retain its perfect state and
   continue in vigor and safety.

   When therefore we now see things in a despairing condition, let this
   vision come to our minds -- that God is sufficiently able by his own
   power to help us, when there is no aid from any other; for his Spirit
   will be to us for lamps, for pourers, and for olive-trees, so that
   experience will at length show that we have been preserved in a
   wonderful manner by his hand alone.

   We now then understand the design of the Prophet, and the reason why
   this vision was shown to him -- that the faithful might be fully
   induced to entertain a firm hope as to that perfect condition of the
   Church which had been promised; for no judgment was to be formed of it
   according to earthly means or helps, inasmuch as God had his own power
   and had no need of deriving any assistance from others. And Zechariah
   says also, that this word was to Zerubbabel, even that he might take
   courage and proceed with more alacrity in the work of building the
   temple and the city. For Zerubbabel, we know, was the leader of the
   people, and the Jews returned to their country under his guidance; and
   in the work of building the city his opinion was regarded by all, as
   peculiar honor belonged to him on account of his royal descent. At the
   same time God addressed in his person the whole people: it was the same
   as though the angel had said, "This word is to the Church." The head is
   here mentioned for the whole body, a part being specified for the
   whole.

   Now as Zerubbabel was only a type of Christ, we must understand that
   this word is addressed to Christ and to all his members.

   Thus we must remember that all our confidence ought to be placed on the
   favor of God alone; for were it to depend on human aids, there would be
   nothing certain or sure. For God, as I have said, withdraws from us
   whatever may add courage according to the judgment of the flesh, in
   order that he may invite or rather draw us to himself. Whenever, then,
   earthly aids fail us, let us learn to recumb on God alone, for it is
   not by a host or by might that God raises up his Church, and preserves
   it in its proper state; but this he does by his Spirit, that is, by his
   own intrinsic and wonderful power, which he does not blend with human
   aids; and his object is to draw us away from the world, and to hold us
   wholly dependent on himself. This is the reason why he says that the
   word was addressed to Zerubbabel. The rest I shall consider tomorrow.
     __________________________________________________________________

   [45] Literally it is, "seven and seven pourers," or pipes, or tubes "to
   the lamps" or lights. Some, as Henderson, regard the first "seven" as
   an interpolation, and it is not in the Septuagint nor Vulgate. Others,
   as Newcome, receive it, and place it before lamps -- "to the seven
   lamps." If "seven and seven" be taken as a form to express fourteen,
   then there were two pipes to convey the oil from the bowl to each lamp,
   answerable to the two olive-trees which supplied the oil; and it may be
   that this was expressed in order to intimate with more distinctness
   that the oil proceeded equally to each lamp from the two olive-trees.
   -- Ed.

   [46] 'Ouk en dunamei megale oude en ischui, Septuagint.; "non in
   exercitu nec in robore," Jerome; "non virtute neque vi," Jun. et Trem
   Newcome and Henderson adopt our version, "not by might nor by power."
   The first word, [X+J+L+] seems to mean combined force, either of wealth
   or of armies; and the second, [K+X+], is the strength or vigor of men
   -- courage or valor. It was not by the united power of the world, nor
   by individual strength or courage, that the work was to be effected --
   "not by power nor by strength." -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou shinest on us by thy word, and
   showest to us the way of salvation, we may with open eyes look on that
   light; and as we are blind also at mid-day, open thou our eyes, and may
   the inward light of thy Spirit lead us to the light of thy word, that
   we may not doubt but that thou alone art sufficient to supply us with
   all those things which are necessary for the enjoyment of celestial
   life, that by thus distilling on us frequently and continually thou
   mayest refresh us, so that the light of faith, which has been once
   kindled in our hearts by thy grace, may never be extinguished, until at
   length we shall attain to that fullness which has been laid up for us
   in heaven: and may we thus now in part be satisfied with the measure of
   knowledge which thou hast given us, until we shall at length see thee
   face to face, that being thus transformed to thine image, we may enjoy
   the fullness of that glory into which Christ our Lord has been
   received. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Forty-second
     __________________________________________________________________

   Zechariah 4:7

   7. Who art thou, O great mountain? before Zerubbabel thou shalt become
   a plain: and he shall bring forth the headstone thereof with shoutings,
   crying, Grace, grace unto it.

   7. Quis tu mons magne coram Zerubbabel? in planitiem; et educat lapidem
   capitis ejus, clamores, gratia, gratia ei.


   Here the angel pursues the same subject which we have been already
   explaining -- that though the beginning was small and seemed hardly of
   any consequence and importance, yet God would act in a wonderful manner
   as to the building of the temple. But as this was not only arduous and
   difficult, but also in various ways impeded, the angel now says, that
   there would be no hindrance which God would not surmount or constrain
   to give way. He compares to a mountain either the Persian monarchy or
   all the hosts of enemies, which had then suddenly arisen in various
   parts, so that the Jews thought that their return was without
   advantage, and that they were deceived, as the event did not answer to
   their wishes and hopes.

   We now then perceive the design of the Holy Spirit: as Satan attempted
   by various artifices to prevent the building of the temple, the angel
   declares here that no obstacle would be so great as to hinder the
   progress of the work, for God could suddenly reduce to a plain the
   highest mountains. What art thou, great mountain? The expression has
   more force than if the angel had simply said, that all the attempts of
   enemies would avail nothing; for he triumphs over the pride and
   presumption of those who then thought that they were superior to the
   Jews: "Ye are," he says, "like a great mountain; your bulk is indeed
   terrible, and sufficient at the first view not only to weaken, but also
   to break down the spirits; but ye are nothing in all your altitude."

   But the text may be read in two ways, "What art thou, great mountain? A
   plain before Zerubbabel;" or, "What art thou, great mountain before
   Zerubbabel? A plain." The latter rendering is the best, and it is also
   what has been universally received. And he says that this mountain was
   before Zerubbabel, that is, in his presence, for it stood in opposition
   to him.

   Now this doctrine may be fitly applied to our age: for we see how Satan
   raises up great forces, we see how the whole world conspires against
   the Church, to prevent the increase or the progress of the kingdom of
   Christ. When we consider how great are the difficulties which meet us,
   we are ready to faint and to become wholly dejected. Let us then
   remember that it is no new thing for enemies to surpass great mountains
   in elevation; but that the Lord can at length reduce them to a plain.
   This, then, our shield can cast down and lay prostrate whatever
   greatness the devil may set up to terrify us: for as the Lord then
   reduced a great mountains to a plain, when Zerubbabel was able to do
   nothing, so at this day, however boldly may multiplied adversaries
   resist Christ in the work of building a spiritual temple to God the
   Father, yet all their efforts will be in vain.

   He afterwards adds, He will bring forth the stone of its top. The
   relative is of the feminine gender, and must therefore be understood of
   the building. Zerubbabel shall then bring forth the stone, which was to
   be on the top of the temple. By the stone of the top, I understand the
   highest, which was to be placed on the very summit. The foundations of
   the temple had been already laid; the building was mean and almost
   contemptible: it could not however be advanced, since many enemies
   united to disturb the work, or at least to delay it. Nevertheless the
   angel promises what he afterwards explains more fully -- that the
   temple would come to its completion, for Zerubbabel was to bring forth
   and raise on high the stone of the top, which was to be on the very
   summit of the temple. [47] And then he subjoins, shoutings, Grace,
   grace, to it; that is, God will grant a happy success to this stone or
   to the temple. The relative here again is feminine; it cannot then be
   applied to Zerubbabel, but to the temple or to the stone: it is however
   more probable that the angel speaks of the temple. And he says that
   there would be shoutings; for it was necessary to encourage the
   confidence of the faithful and to excite them to prayer, that they
   might seek, by constant entreaties, a happy and prosperous issue to the
   building of the temple. The angel, then, bids all the godly with one
   voice to pray for the temple; but as all prosperous events depend on
   the good pleasure of God, he uses the word X+N%, chen, grace, which he
   repeats, that he might more fully encourage the faithful to
   perseverance, and also that he might kindle their desire and zeal.

   We now then see what this verse on the whole contains: first, the angel
   shows that however impetuously the ungodly might rage against the
   temple, yet their attempts would be frustrated, and that though they
   thought themselves to be like great mountains, it was yet in the power
   and will of God to reduce them to a plain, that is, suddenly to lay
   them prostrate. This is one thing. Then secondly, he adds, that a happy
   success would attend the building of the temple; for Zerubbabel would
   bring forth the top-stone, the highest. And lastly, he subjoins, that
   the faithful ought unanimously to pray, and so to persevere with the
   greatest ardor and zeal, that God might bless the temple, and cause the
   building of it to be completed. It now follows --
     __________________________________________________________________

   [47] The Targum seems here to have given a false view of this stone,
   regarding it as the chief corner-stone of the foundation; and this view
   has been adopted by Jerome, Cyril, Drusius, Grotius, and Henderson. But
   the context is wholly opposed to it. The ninth verse is decisive on the
   subject, as noticed by Marckius. This stone Zerubbabel was to bring
   forth; he had already laid the foundation-stone. It is considered as
   "the topmost stone" by Theodoret, Cocceius, Pemble, and Newcome. See
   Psalm 118:22. The last renders the distich thus, And he shall bring
   forth the head-stone,
   With shoutings, cryings, Favor, favor, unto it. The last line is
   rendered by Marckius -- Acclamations of favor, -- of favor (shall be)
   to it. "Favor," or grace, here seems to be a metonymy, prosperity or
   success being the effect of God's favor: and this is the view given by
   Calvin. -- Ed.
     __________________________________________________________________

   Zechariah 4:8, 9

   8. Moreover the word of the LORD came unto me, saying,

   8. Et factus est sermo Iehovae ad me dicendo,

   9. The hands of Zerubbabel have laid the foundation of this house; his
   hands shall also finish it; and thou shalt know that the LORD of hosts
   hath sent me unto you.

   9. Manus Zerubbabel fundarunt domum hanc, et manus ejus perficient eam;
   et congnosces quia Iehova exercituum miserit me ad vos.


   He confirms in this passage what I lately stated -- That there was no
   reason for the faithful to entertain doubts or to feel anxious, because
   they saw that the beginning of the building was mean and despised by
   the world; for the Lord would at length show that it was built by his
   sanction and command, and that it would succeed far better than all of
   them had thought.

   But he says that the word of Jehovah came to him; [48] and yet at the
   end of the next verse he shows that this address came from the mouth of
   the angel. But it is a well-known and a common mode of speaking, that
   God himself is said to speak, when he employs either angels or men as
   his agents; for the person of the messenger lessens in no degree the
   reverence due to the word: the majesty, then, of God ought to remain
   inviolable in his word, whether brought to us by men or by angels. Now
   the Prophet felt assured that nothing was adduced by the angel, but
   what he conveyed as the minister of God.

   The sum of the whole is, that the temple, though some interruptions
   happened, was yet so begun that its completion was at length to be
   expected; as God had made use of the labors of Zerubbabel, so he would
   not forsake the work of his hands. Since, then, God was the chief
   founder of the building, it could not be but that the temple would at
   length be completed.

   This is what the angel had in view in these words, The hands of
   Zerubbabel have founded this house. Of the foundation there was indeed
   no doubt; but many believed that the building would ever remain
   unfinished, for Satan had already by means of the most powerful enemies
   impeded its progress. As then despair had laid hold on the minds of
   almost all, the angel declares that Zerubbabel would gain his object in
   finishing the temple which he had begun.

   He afterwards adds, Thou shalt know that God has sent me to you. Of
   this knowledge we have spoken elsewhere. The meaning is, that the event
   would be a sure and suitable proof, that nothing had been rashly
   undertaken by them, but that the temple was built by God's command, for
   his power would be evident in its completion. And he addresses the
   Prophet, who though he was fully persuaded of the event and of the
   fulfillment of this prophecy, yet learnt by what took place that the
   angel who gave the promise was sent from above. We have said elsewhere
   that there are two kinds of knowledge; one is of faith, which we derive
   from the word, though the thing itself does not appear; the other is of
   experience, when God adds accomplishment to the promise, and proves
   that he had not spoken in vain and this is the knowledge which the
   angel means when he says, Thou shalt know that I have been sent from
   above to you.

   Now if this be applied to Christ, it may, as I have said, be justly
   done; for it is certain that angels were then sent in such a manner
   that Christ was the chief. Since, then, nothing was undertaken as to
   the building of the temple without Christ being the leader, he rightly
   says here that he was sent by the Father. It afterwards follows --
     __________________________________________________________________

   [48] That is, what follows was especially addressed to the Prophet. The
   former part, beginning at the sixth verse, was a communication to
   Zerubbabel, and may be considered as parenthetic; the angel now
   proceeds to give an answer to the Prophet. -- Ed.
     __________________________________________________________________

   Zechariah 4:10

   10. For who hath despised the day of small things? for they shall
   rejoice, and shall see the plummet in the hand of Zerubbabel with those
   seven; they are the eyes of the LORD, which run to and fro through the
   whole earth.

   10. Quia quis contempsit diem parvitatum (parvorum; sed hic acciptitur
   pro parvitate?) gaudabunt et videbunt (ad verbum) lapidem stanneum in
   manu Zerubbabel (sed ita resolvi debet oratio, certe gaudabunt ubi
   viderint lapidem in manu Zerubbabel:) septem hi, oculi Iehovae sunt,
   circumeuntes (vel, qui discurrunt) per totam terram.


   Here the angel reproves the sloth and fear of the people, for the
   greater part were very faint-hearted; and he also blames the Jews,
   because they formed a judgment of God's work at the first view, Who is
   he, he says, that has despised the day of paucities? He does not ask
   who it was, as though he spoke only of one, or as though they were few
   in number or insignificant but he addresses the whole people, who were
   chargeable with entertaining this wrong feeling; for all were cast down
   in their minds, because they thought that the work begun would be a
   sport to the ungodly, and would come to nothing, according to what we
   read in Nehemiah 3:12, that the old men wept, so that nearly all threw
   down their tools, and left off the building of the temple. We hence see
   that not a few despised the small beginnings, and that the minds of all
   the people were dejected, for they thought that they labored in vain
   while building the temple, which made no approach to the glory and
   splendor of the former temple: "What are we doing here? we seek to
   build a temple for God; but what is it? does it correspond to the
   temple of Solomon? No, not in the tenth degree; yet God has promised
   that this temple would be most glorious." While then they were
   considering these things, they thought either that the time was not
   come, or that they toiled in vain, because God would not dwell in a
   tent so mean. This is the reason why the Prophet now says, Who is he
   that has despised the day of paucities? [49]

   God then sets himself in opposition to an ungrateful and ill- disposed
   people, and shows that they all acted very foolishly, because they cast
   and fixed their eyes only on the beginning of things, as though God
   would not surpass by his power what human minds could conceive. As then
   God purposed in a wonderful manner to build the temple, the angel
   reproves here the clamors of the people.

   He then adds, They shall rejoice when they shall see the workman's
   plummet in the hard of Zerubbabel [50] Though he had adopted a severe
   and sharp reproof, he yet mitigates here its severity, and promises to
   the Jews that however unworthy they were of such kindness from God,
   they would yet see what they had by no means expected, even Zerubbabel
   furnished with everything necessary for the completion of the temple.
   Hence they shall see Zerubbabel with his tin-stone; [51] that is, with
   his plummet. As builders in our day use a plumb-line, so he calls that
   in the hand of Zerubbabel a tin-stone, which he had when prepared to
   complete the temple.

   This doctrine may be also applied to us: for God, to exhibit the more
   his power, begins with small things in building his spiritual temple;
   nothing grand is seen, which attracts the eyes and thoughts of men, but
   everything is almost contemptible. God indeed could put forth
   immediately his power, and thus rouse the attention of all men and fill
   them with wonder; he could indeed do so; but as I have already said,
   his purpose is to increase, by doing wonders, the brightness of his
   power; which he does, when from a small beginning he brings forth what
   no one would have thought; and besides, his purpose is to prove the
   faith of his people; for it behaves us ever to hope beyond hope. Now
   when the beginning promises something great and sublime, there is no
   proof and no trial of faith: but when we hope for what does not appear,
   we give due honor to God, for we depend only on his power and not on
   the proximate means. Thus we see that Christ is compared to a shoot,
   which arises from the stem of Jesse. (Isaiah 11:1.) God might have
   arranged that Christ should have been born when the house of David was
   in its splendor, and when the kingdom was in a flourishing state: yet
   his will was that he should come forth from the stem of Jesse, when the
   royal name was almost cut off. Again, he might have brought forth
   Christ as a full-grown tree; but he was born as an insignificant shoot.
   So also he is compared by Daniel to a rough and unpolished stone cut
   off from a mountain. (Daniel 2:45.) The same thing has also been
   accomplished in our age, and continues still at this day to be
   accomplished. If we consider what is and has been the beginning of the
   growing gospel, we shall find nothing illustrious according to the
   perceptions of the flesh; and on this account the adversaries
   confidently despise us; they regard us as the off-scourings of men, and
   hope to be able to cast us down and scatter us by a single breath.

   There are many at this day who despise the day of paucity, who grow
   faint in their minds, or even deride our efforts, as though our labor
   were ridiculous, when they see us sedulously engaged in promoting the
   truth of the gospel; and we ourselves are also touched with this
   feeling: there is no one who becomes not sometimes frigid, when he sees
   the beginning of the Church so mean before the world, and so destitute
   of any dignity. We hence learn how useful it is for us at this day to
   be reminded, that we shall at length see what we can by no means
   conjecture or hope for according to present appearances; for though the
   Lord begins with little things, and as it were in weakness, yet the
   plummet will at length be seen in the hand of the Architect for the
   purpose of completing the work. There is at this day no Zerubbabel in
   the world, to whom the office of building the temple has been
   committed; but we know that Christ is the chief builder, and that
   ministers are workmen who labor under him. However then may Satan blind
   the unbelieving with pride and haughtiness, so that they disdain and
   ridicule the building in which we labor; yet the Lord himself will show
   that he is the chief builder, and will give to Christ the power to
   complete the work.

   He afterwards adds, These seven are the eyes of Jehovah, going round
   through the whole earth. The angel calls the attention of Zechariah to
   what we have before observed; for the discourse was respecting the
   plummet, and Zechariah said, that there were shown to him seven eyes in
   that stone. The angel explains what those seven eyes meant, even that
   the Lord by his providence would conduct the work to its completion.
   But we have said that seven eyes are attributed to God, that we may be
   assured that nothing is hid from him; for no one among men or angels
   possesses so great a clear-sightedness but that he is ignorant of some
   things. Many of Gods mysteries, we allow, are hid from angels; but when
   they are sent forth, they receive as much revelation as their office
   requires. But the angel shows here, that we ought by no means to fear
   that anything will happen which God has not foreseen; for the seven
   eyes, he says, go around through the whole earth: not that God has need
   of seven eyes; but we know what the number seven means in Scripture; it
   signifies perfection. [52]

   The meaning then is -- that God would sufficiently provide that nothing
   should happen that might disturb him, or turn him aside, or delay him
   in the execution of his work. How so? because there were seven eyes;
   that is, he by his providence would surmount all difficulties, and his
   eyes went round through the whole earth, so that the devil could devise
   nothing behind or before, on the right hand or on the left, above or
   below, which he could not easily frustrate. We now then perceive the
   object of the Prophet.

   With regard to the words, some render #L+H+, ale, in the neuter gender,
   "These are seven, they are the eyes of God." But as to the sense, there
   is no ambiguity: for the angel would have the faithful to recumb on
   God's providence, in order that they might be secure and fear no
   danger; as the Lord would remove whatever was contrary to his purpose.
   It now follows --
     __________________________________________________________________

   [49] "The day of small beginnings," says Drusius. It is explained by
   Blayney with reference to the time when the resources of the nation
   appeared in the eyes of many inadequated to the building of the temple.
   -- Ed.

   [50] Literally it is, "But they shall rejoice and see the tin-ore (or
   plummet) in the land of Zerubbabel." The regular order would have been
   "see" and "rejoice;" but it is according to the manner of statement
   often observed in the Prophets: they frequently mention first the
   effect, and then the cause. -- Ed.

   [51] "It seems strictly to mean a piece of tin-ore, (compare
   Deuteronomy 8:9,) which is heavier than that of any other metal, and so
   more proper for a plummet. -- Parkhurst.

   [52] This verse has been variously rendered. Marckius and Henderson
   consider the nominative case to "rejoice" to be the "seven eyes,"
   according to the marginal reading of our version; but Dathius and
   Newcome agree with Calvin, and regard the people who despised the day
   of small thing to be intended. The latter's version is the following,
   -- 10. For who hath despised the day of small things?
   They shall rejoice and shall see
   The plummet in the hand of Zerubbabel.
   These seven are the eyes of Jehovah:
   They run to and fro through the whole earth. There is so much inversion
   in our marginal reading that is wholly inconsistent with the general
   character of the Hebrew language. "These seven," according to Dathius,
   were "the lamps," and not the "eyes" on the stone mentioned in chapter
   3:9, as some think; for the explanation belongs to the present vision,
   and not the former. Here is the direct answer to the question asked in
   verse 4. The two last lines are literally as follows, -- These seven,
   they eyes of Jehovah are they,
   Which run to and fro through the whole earth. -- Ed.
     __________________________________________________________________

   Zechariah 4:11-14

   11. Then answered I, and said unto him, What are these two olive trees
   upon the right side of the candlestick and upon the left side thereof?

   11. Et respondi et dixi ad eum, Quid duae oleae istae ad dextram
   candelabri et ad sinstram ejus?

   12. And I answered again, and said unto him, What be these two olive
   branches which through the two golden pipes empty the golden oil out of
   themselves?

   12. Et respondi secundo et dixi ad eum, Quid duo alvei (vel, cursus,
   vertunt alii, spicas) olearum, quae sunt inter duas fistulas auri,
   fundentes a se aurum?

   13. And he answered me and said, Knowest thou not what these be? And I
   said, No, my lord.

   13. Et dixit mihi dicendo, Annon cognoscis quid haec sunt? Et dixi,
   Non, Domine mi.

   14. Then said he, These are the two anointed ones, that stand by the
   Lord of the whole earth.

   14. Et dixit, Hi sunt duo filii olei qui astant apud Dominatorem
   cunctae terrae.


   The same vision is again related, at least one similar to that which we
   have just explained; only there is given a fuller explanation, for the
   Prophet says that he asked the angel what was meant by the two
   olive-trees which stood, one on the right, the other on the left side
   of the candlestick, and also by the two pipes of the olive-trees. Some
   render ShB+L+J+M%, shebelim,ears of corn, thinking that the branches of
   the olive-trees are compared to ears of corn, because they were full
   and loaded with berries; but the metaphor seems to me immaterial. The
   word in Hebrew is indeed ambiguous; but it often means a pipe, or a
   running or flowing; and this sense best suits this passage; and I
   wonder that this meaning has been overlooked by all interpreters; for
   no doubt necessity constrained them to retake themselves to this
   metaphor, however unnatural it was. But we know that this spectacle was
   presented to Zechariah in order to show that the olive-tree continually
   supplied abundance of oil, lest the wick should become dry, and lest
   the lamps should thus fail. Since then on every side there were pourers
   or pipes, and three tubes received the oil from one olive-tree, and
   four received it from the other, so that great abundance thus flowed
   from the two olive-trees, and since there were also seven pipes, we see
   how suitable it was that they should be between the olive-trees on the
   right and on the left, and also that their tubes for the oil should be
   between the pourers and the two pipes. As then the oil ran through the
   pourers and passed through the two pipes, he asks the angel what these
   flowing meant? The answer was, These are the two sons of oil, who stand
   before the Lord of all the earth; that is, they are the two fountains
   which supply oil from God himself, lest the lamps should fail through
   the want of it. [53] This is the import of the whole.

   I have said that there is some difference in the visions though the
   angel relates hardly anything new, except respecting the flowing and
   the tubes; but as a new explanation is given, Zechariah no doubt more
   fully considered what he had slightly looked on before. The more
   attentive then to the vision the Prophet became, the more confirmed he
   was; for God showed to him now what he had not sufficiently observed
   before, namely, that there were pipes or tubes through which the oil
   flowed into each of the pourers, and further, that these flowing or a
   continual running of the oil, was like that of a river, which runs
   through its own channel. But God intended to instruct his Prophet by
   degrees, that we may learn at this day to apply our thoughts to the
   understanding of his doctrine; for the instruction to be derived from
   it is not of an ordinary kind, as I have already reminded you. Indeed
   the state of things in our time is nearly the same with that of his
   time: for Christ now renews by the power of his Spirit that spiritual
   temple which had been pulled down and wholly demolished; for what has
   been the dignity of the Church for many ages? Doubtless, it has been
   for a long time in a dilapidated state; and now when God begins to give
   some hope of a new building, Satan collects together many forces from
   all parts to prevent the progress of the work. We are also tender and
   soft, and even faint-hearted, so that hardly one in a hundred labors so
   courageously as he ought.

   We hence then learn how necessary for us is this doctrine: it was not,
   therefore, to no purpose that the Prophet did not apprehend at once and
   in an instant what was presented to him in the vision, but made
   progress by degrees.

   We have also mentioned before, that the desire of improvement observed
   in Zechariah ought to be noticed. For though we attain not immediately
   what God teaches, yet the obscurity of a passage ought not to damp our
   ardor; but we ought rather to imitate the Prophet, who, in things
   difficult and unknown to him, asked explanations from the angel. Angels
   are not indeed sent now to us from heaven to answer our questions; but
   yet no one shall be without benefit who will humbly and with a sincere
   desire ask of God; for God will either by his ministers so elucidate
   what seems obscure to us and full of darkness, that we shall know that
   there is nothing but what is clear in his word; or he will by the
   Spirit of knowledge and judgment supply what is deficient in the
   ministrations of men.

   And this is also the reason why the angel replies, Dost thou not know
   what these mean? For he does not upbraid Zechariah with ignorance, but
   rather reminds all the faithful, that they ought to quicken themselves,
   and to exert all their ardor to learn, lest sloth should close up the
   way against them. This reply, then, of the angel no doubt belongs to us
   all, "Dost thou not know what these mean?" We ought to remember that
   the things we esteem as common far exceed our thoughts. It indeed often
   happens that one runs over many parts of Scripture, and thinks that he
   reads nothing but what is clear and well known, while yet experience
   teaches us that we are inflated with too much self-confidence; for we
   look down, as it were from on high, on that doctrine which ought, on
   the contrary, to be reverently adored by us. Then let every one of us,
   being warned by this sentence of the angel, acknowledge that he as yet
   cleaves to first principles, or, at least, does not comprehend all
   those things which are necessary to be known; and that therefore
   progress is to be made to the very end of life: for this is our wisdom,
   to be learners to the end.

   I come now to the answers of the angel, These are the two sons of oil.
   Some understand by the two sons of oil a king and a priest; but this is
   by no means suitable. There is no doubt but that he calls the perpetual
   flowing the two sons of oil; as though he had said, that it could not
   possibly be that the grace of God should ever fail to preserve the
   Church, as God possesses all abundance, and bids his grace so to flow,
   as that its abundance should never be diminished.

   He therefore says, that they stand with the Lord of the whole earth:
   for E+L+, ol, sometimes means with, and sometimes concerning; but I
   prefer taking its simple meaning; therefore, stand do the sons of oil
   with the Lord. Some render, "nigh the Lord," but improperly; for they
   pervert the Prophet's meaning, inasmuch as the angel means that these
   two sons of oil stood with God, as though he had said, that there is
   such fullness of grace in God, that it could never be exhausted. Though
   then the oil flowed, it would yet be sufficient to replenish the seven
   lamps, that is, fully; so that God would raise up his Church, preserve
   it safe, and lead it to the highest perfection. Hence God is not so
   poor but that he can continually supply as much grace as will be
   sufficient for the preservation of his Church. How so? because there
   are two sons of oil, that is, two continual flowing from him, so that
   the faithful shall really find, that when they are enriched by the
   gifts of God, they are in no danger of being in want. This is the
   meaning.
     __________________________________________________________________

   [53] The second questions, which seems to be a modification of the
   first, has been variously explained. The word [ShB+L+J+M%], except in
   the feminine gender, has not the meaning attached to it by Calvin. It
   is rendered, "branches," kladoi, by the Septuagint, Piscator, Newcome,
   Henderson, and by our own version; "berries," by Jun. and Trem.,
   Drusius and Pemble; and "tubes" by Grotius. As it is a repetition of
   the former question, it is probable that the branches in immediate
   connection with the candlestick are intended: the oil proceeded from
   them by means of tubes or pipes to the bowl or the reservoir at the top
   of the candlestick, and hence by means of seven tubes, or pourers to
   the seven lamps. The question now is respecting the olive-trees or the
   branches from which the oil proceeded; and the answer is, that they are
   "the sons of oil." What is said of these "sons of oil," that they
   "stand with (or before) the Lord," can hardly comport with the
   explanation given by Calvin: but it is more suitable to regard them as
   persons annointed, as rendered in our version, and by Kimchi, Drusius,
   Dathius, Newcome, and Henderson. They are considered here to mean
   Zerubbabel and Joshua; but yet as types of Christ in his twofold
   character of a king and priest. Blayney takes another view; he renders
   [ShB+L+J+M%], "orderers," deriving it from the Syriac, in which
   language the verb signifies to direct, to guide in the way. He
   conceives them to be two persons, guiding the oil to the channels or
   tubes which conveyed it to the lamps, and that they were types of Moses
   and of Christ, the authors of the two dispensations. The preceding view
   seems the most probable. -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that since Satan at this day sets against us many
   terrors to cast us down, and we are very weak, -- O grant, that with
   our eyes lifted above we may meditate on that invincible power which
   thou possesses, and by which thou canst overcome all the hindrances of
   this world: and then, when nothing in this world but what is
   contemptible appears to us as capable to confirm and support our faith,
   may we, by the eye of faith, behold thine hidden power, and never doubt
   but that thou wilt at length perform what the world at this day thinks
   to be impossible and therefore ridicules; and may we so constantly
   persevere in this confidence, that every one of us may devote to thee
   his labor to the end, and never faint in the work of promoting the
   spiritual building, until at length we ourselves shall be gathered, and
   others shall be gathered through our labors, to offer to thee not only
   spiritual sacrifices, such as thou receives now from us, but also to
   offer to thee, together with the angels, eternal sacrifice of praise
   and triumphant thanksgiving, on seeing perfected what at this day is
   only weakly begun. -- Amen.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 5
     __________________________________________________________________

   Lecture One Hundred and Forty-third
     __________________________________________________________________

   Zechariah 5:1-4

   1. Then I turned, and lifted up mine eyes, and looked, and behold a
   flying roll.

   1. Et reversus sum et extuli oculos meos, et aspexi, et ecce volumen
   volans.

   2. And he said unto me, What seest thou? And I answered, I see a flying
   roll; the length thereof is twenty cubits, and the breadth thereof ten
   cubits.

   2. Et dixit mihi, Quid tu vides? Et dixit, ego video volumen volans;
   longitudo ejus viginti in cubito (hoc est, ad viginti cubitos,) et
   latitudo ejus decem in cubito (hoc est, ad decem cubitos.)

   3. Then said he unto me, This is the curse that goeth forth over the
   face of the whole earth: for every one that stealeth shall be cut off
   as on this side according to it; and every one that sweareth shall be
   cut off as on that side according to it.

   3. Et dixit mihi, Haec est maledictio, quiae egreditur super faciem
   universae terrae; quia quisquis furatur, ex hac sicut illa punietur; et
   quisquis pejerat, ex hac sicut illa punietur.

   4. I will bring it forth, saith the LORD of hosts, and it shall enter
   into the house of the thief, and into the house of him that sweareth
   falsely by my name: and it shall remain in the midst of his house, and
   shall consume it with the timber thereof and the stones thereof.

   4. Emittam (vel, producam) eam, dicit Iehova exercituum; et veniet ad
   domum furantis, et ad domum jurantis in nomine meo fallaciter; et
   residebit in medio domus ejus, et consumet eam et ligna et lapides
   ejus.


   The angel shows in this chapter, that whatever evils the Jews had
   suffered, proceeded from the righteous judgment Of God; and then he
   adds a consolation -- that the Lord would at length alleviate or put an
   end to their evils, when he had removed afar off their iniquity.
   Interpreters have touched neither heaven nor earth in their explanation
   of this prophecy, for they have not regarded the design of the Holy
   Spirit. Some think that by the volume are to be understood false and
   perverted glosses, by which the purity of doctrine had been vitiated;
   but this view can by no means be received. There is no doubt but that
   God intended to show to Zechariah, that the Jews were justly punished,
   because the whole land was full of thefts and perjuries. As then
   religion had been despised, as well as equity and justice, he shows
   that it was no wonder that a curse had prevailed through the whole
   land, the Jews leaving by their impiety and other sins extremely
   provoked the wrath of God. This is the import of the first part. And,
   then, as this vision was terrible, there is added some alleviation by
   representing iniquity in a measure, and the mouth of the measure
   closed, and afterwards carried to the land of Shinar, that is, into
   Chaldea, that it might not remain in Judea. Thus in the former part the
   Prophet's design was to humble the Jews, and to encourage them to
   repent, so that they might own God to have been justly angry; and then
   he gives them reason to entertain hope, and fully to expect an end to
   their evils, for the Lord would remove to a distance and transfer their
   iniquity to Chaldea, so that Judea might be pure and free from every
   wickedness, both from thefts and acts of injustice, by which it had
   been previously polluted. But every sentence must be in order
   explained, that the meaning of the Prophet may be more clearly seen.

   He says, that he had returned; [54] and by this word this vision is
   separated front the preceding visions, and those also of which we have
   hitherto spoken, were not at the same time exhibited to the Prophet,
   but he saw them at different times. We may hence learn that some time
   intervened before the Lord presented to him the vision narrated in this
   chapter. He adds, that he raised up his eyes and looked; and this is
   said that we may know that what he narrates was shown to him by the
   prophetic Spirit. Zechariah very often raised up his eyes though God
   did not immediately appear to him; but it behaved God's servants,
   whenever they girded themselves for the purpose of teaching, to
   withdraw themselves as it were from the society of men, and to rise up
   above the world. The raising up of the eyes then, mentioned by
   Zechariah, signified something special, as though he had said, that he
   was prepared, for the Lord had inwardly roused him. The Prophets also,
   no doubt, were in this manner by degrees prepared, when the Lord made
   himself known to them. There was then the raising up of the eyes as a
   preparation to receive the celestial oracle.

   He afterwards adds, that he was asked by the angel what he saw. He
   might indeed have said, that a roll flying in the air appeared to him,
   but he did not as yet understand what it meant; hence the angel
   performed the office of an interpreter. But he says, that the roll was
   twenty cubits long, and ten broad. The Rabbis think that the figure of
   the court of the temple is here represented, for the length of the
   court was twenty cubits and its breadth was ten; and hence they
   suppose, that the roll had come forth from the temple, that there might
   be fuller reason to believe that God had sent forth the roll. And this
   allusion, though not sufficiently grounded, is yet more probable than
   the allegory of the puerile Jerome, who thinks that this ought to be
   applied to Christ, because he began to preach the gospel in his
   thirtieth year. Thus he meant to apply this number to the age of
   Christ, when he commenced his office as a teacher. But this is extreme
   trifling. I do not feel anxious to know why the length or the breadth
   is mentioned; for it seems not to be much connected with the main
   subject. But if it be proper to follow a probable conjecture, what I
   have already referred to is more admissible -- that the length and
   breadth of the roll are stated, that the Jews might fully understand
   that nothing was set before them but what God himself sanctioned, as
   they clearly perceived a figure of the court of the temple.

   The angel then says, that it was the curse which went forth [55] over
   the face of the whole land. We must remember what I have just said,
   that God's judgment is here set forth before the Jews, that they might
   know how justly both their fathers and themselves have been with so
   much severity chastised by God, inasmuch as they had procured for
   themselves such punishments by their sins. From the saying of the
   angel, that the roll went through the whole land, we learn, that not
   only a few were guilty, or that some corner of the land only had been
   polluted, but that the wrath of God raged everywhere, as no part of the
   land was pure or free from wickedness. As then Judea was full of
   pollutions, it was no wonder that the Lord poured forth his wrath and
   overwhelmed, as it were with a deluge, the whole land.

   It afterwards follows, for every thief, or every one that steals, shall
   on this as on that side, be punished, or receive his own reward; and
   every one who swears, shall on this as on that side be punished. As to
   the words, interpreters differ with regard to the particles, M+Z+H+
   K+M+W+H+, mese camue; some take the meaning to be, "by this roll, as it
   is written;" others, "on this side of the roll, as on the other;" for
   they think that the roll was written on both sides, and that God
   denounced punishment on thieves as well as on perjurers. But I rather
   apply the words to the land, and doubt not but that this is the real
   meaning of the Prophet. As then there is no respect of persons with
   God, the Prophet, after having spoken of the whole land, says, that no
   one who had sinned could anywhere escape unpunished, for God would from
   one part to the other summon all to judgment without any exception.
   [56]

   Now the Prophet says, that all perjurers, as well as thieves, shall be
   punished; and there is nothing strange in this, for God, who has
   forbidden to steal, has also forbidden to forswear. He is therefore the
   punisher of all transgressions. Those who think that this roll was
   disapproved, as though it contained false and degenerate doctrine,
   bring this reason to prove its injustice, that the thief is as
   grievously punished as the perjurer: but this is extremely frivolous.
   For, as I have said already, God shows here that he will be the
   defender of his law in whatever respect men may have transgressed it.
   We must therefore remember that saying of James,

   "he who forbids to commit adultery, forbids also to steal: whosoever
   then offends in one thing is a transgressor of the whole law:" (James
   2:11)

   for we ought not simply to regard what God either commands or forbids,
   but we ought ever to fix our eyes on his majesty, as there is nothing
   so minute in the law which all ought not reverently to receive; for the
   laws themselves are not only to be regarded, but especially the
   lawgiver. As then the majesty of God is dishonored, when any one
   steals, and when any one transgresses in the least point, he clearly
   shows that the word of God is not much regarded by him. It is hence
   right that thieves and perjurers should be alike punished: yet the
   Scripture while it thus speaks, does not teach that sins are equal in
   enormity, as the Stoics in former times foolishly and falsely taught.
   But the equality of punishment is not what is here referred to; the
   angel means only, that neither thieves nor perjurers shall go
   unpunished, as they have transgressed the law of God.

   We must also observe, that the mode of speaking adopted here is that of
   stating a part for the whole; for under the word theft is comprehended
   whatever is opposed to the duties of love; so that it is to be referred
   to the second table at the law. And the Prophet calls all those
   perjurers who profane the worship of God; and so perjury includes
   whatever is contrary to the first table of the law, and tends to
   pollute the service due to God. The meaning is, -- that God, as I have
   said, will be the punisher of all kinds of wickedness, for he has not
   in vain given his law. Much deceived then are those who flatter
   themselves, as though by evasions they can elude the judgment of God,
   for both thieves and perjurers shall be brought before God's tribunal,
   so that no one can escape, that is, no wickedness shall remain
   unpunished; for not in vain has he once declared by his own mouth, that
   cursed are all who fulfill not whatever has been written. (Deuteronomy
   27:26.)

   And the same thing the Prophet more clearly expresses in the following
   verse, where God himself declares what he would do, that he would cause
   the curse to go forth over the whole land; as though he had said, "I
   will really show, that I have not given the law that it may be
   despised; for what the law teaches shall be so efficacious, that every
   one who violates it shall find that he has to do, not with a mortal
   man, nor with sounds of words, but with the heavenly judge; I will
   bring forth the curse over the whole land."

   I have said, that the Prophet was instructed in the import of this
   vision, that all the Jews might know that it was nothing strange that
   they had been so severely chastised, inasmuch as they had polluted the
   whole land by their sins, so that no part of the law was observed by
   them; for on the one hand they had corrupted the worship of God and
   departed from true religion; and on the other, they distressed one
   another by many wrongs, and oppressed them by frauds. As then no equity
   prevailed among the people, nor any true religion, God shows that he
   would punish them all, as none were guiltless.

   He afterwards adds, It shall come into the house of the thief, and into
   the house of him who swears in my name falsely; and there will it
   reside, and it shall consume the hoarse, both the wood and the stones.
   Here the Prophet further stimulates the Jews to repentance, by showing
   that the curse would so fly as to enter into all their houses; as
   though he had said, "In vain shall they, who deserve punishment,
   fortify or shut up themselves; for this curse, which I send forth,
   shall come to each individual, and with him it shall remain." We know
   that hypocrites so flatter themselves, as though they could escape for
   the moment while God is angry and displeased; but the Prophet shows
   here that vain is such a hope, for the curse would overtake all the
   ungodly, and wholly overthrow them; yea, it would consume their houses,
   both the wood and the stones. In short, he intimates, that punishment
   ends not until men are reconciled to God. And by these words he reminds
   us how terrible it is to fall into the hands of God, for he will punish
   the ungodly and the wicked until he reduces them to nothing. We now
   then comprehend the design of the Prophet and the meaning of the words.
   It now follows --
     __________________________________________________________________

   [54] Some, such as Piscator, Drusius, Dathius, Newcome, and Henderson,
   think that the verb [ShW+B+] is used here adverbally, which is
   sometimes the case, and render the sentence, "And I lifted up mine eyes
   again." The Septuagint, Jerome, and our version, have rendered it, "I
   turned," that is, from one vision to another, or from one direction to
   another. "Returned" seems not so suitable.--Ed.

   [55] "From the temple," says Jerome; "from God," says Drusius. On the
   previous words, "this is the curse," Henderson makes the remark, that
   it is a similar phrase to "this is my body," that is, signifies my
   body; which is a mode of speaking quite common in Scripture, and it is
   very strange that any should attach to the phrase any other
   meaning.--Ed.

   [56] This is no doubt the best construction. Newcome retains our
   version instead of "on this side;" so does Marckius; but Henderson
   follows it in both instances. To render [N+Q+H+] "punished," is not
   quite correct, though the general meaning is given. It means to be
   cleared or swept away, and so Henderson correctly renders it, "shall be
   cleared away." See Isaiah 3:26; Jeremiah 30:11; 46:28. There is no
   necessity whatever for the emendation of Houbigant, who thinks that it
   ought to be [N+Q+M%]; nor for the conjecture of others, that it is put
   here for [N+K+H+], "to be cut off." Nor is Blayney's version to be
   admitted, "because, on the one hand, every one that stealeth is as he
   that is guiltless," for it is wholly inconsistent with the context. He
   regards it as a description of the state of things which the curse was
   to rectify.--Ed.
     __________________________________________________________________

   Zechariah 5:5-8

   5. Then the angel that talked with me went forth, and said unto me,
   Lift up now thine eyes, and see what is this that goeth forth.

   5. Et egressus est angelus, qui loquebatur mecum, et dixit mihi, Tolle
   nunc oculos tuos, et aspice quidnam sit illud quod egreditur.

   6. And I said, What is it? And he said, This is an ephah that goeth
   forth. He said moreover, This is their resemblance through all the
   earth.

   6. Et dixi, Quid hoc? et dixit, Hoc modius egrediens (id est, hoc quod
   egreditur est modius, ad verbum.) Et dixit, Hic oculus eorum in tota
   terra.

   7. And, behold, there was lifted up a talent of lead: and this is a
   woman that sitteth in the midst of the ephah.

   7. Et ecce massa plana plumbi ferebatur (vertunt alii, talentum; et
   [K+B+R+] significat talentum, et significat planitiam etiam Hebrais;
   ideo non dubito, quin Propheta intelligat lamaniam plumbi, vel massam
   planam et contusan malleo, ita ut faceret totum operculum, une planque,
   ut icinus lingua nostra;) et hoc mulier una habitans in medio modii.

   8. And he said, This is wickedness. And he cast it into the midst of
   the ephah; and he cast the weight of lead upon the mouth thereof.

   8. Et dixit, Haec est impietas, et projecit eam in medium modii, et
   projecit lapidem plumbi (vel, pondus; id est, massam illam extentam
   instar operculi; projecit ergo) super os ejus (id est, super os modii.)


   Here I stop; I intended to add all the verses, but I can hardly finish
   the whole today. It will be enough for us to understand that this is
   the second part of the vision, in which the Prophet, in order to
   relieve or in some measure to mitigate the sorrow of the Jews, shows,
   that God would not treat them with extreme rigor, so as to punish them
   as they deserved, but would chastise them with paternal moderation.
   Hence he says, that a measure appeared to him and a woman in the
   measure. The woman was wickedness; [57] there was also a covering of
   lead, a wide or an extended piece. The plate of lead was borne upwards
   when the woman was seen in the measure. He then says, that the measure
   was closed up, and that there impiety was kept hid as a captive in
   prison. He afterwards adds, that it was driven away into the land of
   Shinar, very far from Judea, and that wickedness was thus turned over
   to the enemies of the chosen people.

   We see that God, as I have already noticed, gives here a token of
   favor; for he says that wickedness was shut up in a measure. Though
   then he had spoken hitherto severely, that he might shake the Jews with
   dread, it was yet his purpose soon to add some alleviation: for it was
   enough that they were proved guilty of their sins, that they might
   humble themselves and suppliantly flee to God's mercy, and also that
   repentance might really touch them, lest they should murmur, as we know
   they had done, but submit themselves to God and confess that they had
   suffered justly. Since then the angel had already shown that the curse
   had deservedly gone over the face of the whole land, because no corner
   was free from wickedness, the angel now adds, that he came to show a
   new vision, Raise, he says, now thine eyes, and see what this is which
   goes forth. The Prophet was no doubt cast down with fear, so that he
   hardly dared to look any longer. As then the curse was flying and
   passing freely here and there, the Prophet was struck with horror, and
   not without reason, since he beheld the wrath of God spreading
   everywhere indiscriminately. This is the reason why the angel now
   animates him and bids him to see what was going forth. And he tells
   what was exhibited to him, for he saw a measure; which in Hebrew is
   #J+P+H+, aiphe: [58] and some render it measure or bushel; others,
   firkin or cask; but in this there is no difference. When the Prophet
   saw this measure, he asked the angel what it was: for the vision would
   have been useless, had he not been informed what the measure and the
   woman sitting in it signified, and also the lead covering. He therefore
   asked what they were.

   Then the angel answered, This is the measure that goes forth, and this
   is their eye in all the earth. By saying that the measure is their eye,
   he no doubt means that the ungodly could not thus be carried away at
   their own pleasure, but that God restrained them whenever it seemed
   good to him; for they could not escape his sight. For by their eyes he
   understands passively the power of seeing in God, by which he notices
   all the sins of the ungodly, that he may check them when he pleases,
   when they hurry on without restraint. [59]

   But that the meaning of the Prophet may be made more clear, let us
   first see what wickedness means, -- whether it is to be taken for those
   sins which provoked God's wrath against the Jews, -- or whether for
   those wrongs which heathen enemies had done. The last is the view I
   prefer, though if we take it for the wickedness which had previously
   reigned in Judea, the meaning would not be unsuitable. For as
   wickedness is hateful to God, his vengeance against the Jews could not
   have ceased except by cleansing them from their sins, and by renewing
   them by his Spirit. For they had carried on war with him in such a way,
   that there was no means of pacifying him but by departing from their
   sins. And whenever God reconciles himself to melt, he at the same time
   renews them by his Spirit; he not only blots out their sins, as to the
   guilt, but also regenerates those who were before devoted to sin and
   the devil, so that he may treat them kindly and paternally.

   With regard then to the subject in hand, both views may be suitably
   adopted. We may consider the meaning to be, -- that God would take away
   iniquity from Judea by cleansing his Church from all defilements, since
   the Jews could not partake of his blessing except iniquity were driven
   afar off and banished. As God then designed to be propitious to his
   people, he justly says, that he would cause wickedness to disappear
   from the midst of them. Yet the other view, as I have said, is more
   agreeable to the context, -- that wickedness would not be allowed
   freely to prevail as before; for we know that loose reins had been
   given to the cruelty of their enemies, inasmuch as the Jews had been
   exposed to the wrongs of all. As then they had been so immoderately
   oppressed, God promises that all unjust violence should be driven afar
   off and made to depart into the land of Shinar, that is, that the Lord
   would in turn chastise the Babylonians and reward them as they had
   deserved. The import of the whole is, that God, who had chosen the seed
   of Abraham, would be propitious to the Jews, so as to put an slid at
   length to their calamities.

   Now the Prophet says that wickedness, when first seen, was in mid air,
   and in a measure; but at the same time he calls the measure the eye of
   the ungodly, for though wickedness extends itself to all parts, yet God
   confines it within a hidden measure; and this he designates by eyes,
   whereby he seems to allude to a former prophecy, which we have
   explained. For he had said that there were seven eyes in the stone of
   the high priest, because God would carry on by his providence the
   building of the temple. So also he says, that God's eyes are upon all
   the ungodly, according to what is said in the book of Psalms --

   "The eyes of the Lord are over the wicked, to destroy their memory from
   the earth."
   (Psalm 34:17.)

   And this mode of speaking often occurs in Scripture. The meaning then
   is, that though wickedness spreads and extends through the whole earth,
   it is yet in a measure; but this measure is not always closed up.
   However this may be, still God knows how to regulate all things, so
   that impiety shall not exceed its limits. And this is most true,
   whatever view may be taken; for when enemies harass the church, though
   they may be carried along in the air, that is, though God may not
   immediately restrain their wrongs, they yet sit in a measure, and are
   ruled by the eyes of God, so that they cannot move a finger, except so
   far as they are permitted. Let us in a word know, that in a state of
   things wholly disordered, God watches, and his eyes are vigilant, in
   order to put an end to injuries. The same also may be said when God
   gives up to a reprobate mind those who deserve such a punishment; for
   though he cast them away, and Satan takes possession of them, yet this
   remains true -- that they sit in a measure. They are not indeed shut
   in; but we ought not, as I have said, to suppose that God is
   indifferent in heaven, or that sins prevail in the world, as though he
   did not see them; for his connivance is not blindness. The eyes of God
   then mark and observe whatever sins are done in the world.

   Now the angel adds, that a thin piece of lead was cast over the mouth
   of the measure, and that wickedness was cast into the measure. The
   expression, that wickedness was thrown into the measure, may be
   explained in two ways -- either that God would not permit so much
   liberty to the devil to lead the Jews to sin as before; for how comes
   it that men abandon themselves to every evil, except that God forsakes
   them, and at the same time delivers them up to Satan, that he may
   exercise his tyranny over them? or, that a bridle would be used to
   restrain foreign enemies, that they might not in their wantonness
   oppress the miserable people, and exercise extreme violence. God, then,
   intending to deliver them from their sins, or to check wrongs, shuts up
   wickedness, as it were, in a measure; and then he adds a cover; and it
   is said to have been a thin piece, or a weight of lead, because it was
   heavy; as though the Prophet had said, that whenever it pleased God
   iniquity would be taken captive, so that it could not go forth from its
   confinement or its prison. It afterwards follows --
     __________________________________________________________________

   [57] Impietas; [H+R+ShE+H+], rendered "wickedness" in our version, and
   by Newcome and Henderson; "the wicked one," by Blayney; and
   [anomia]--lawlessness, by the Septuagint. It is a general term, which
   means what is unjust, wrong, wicked or sinful, everything contrary to
   the will and command of God. Leigh renders the adjective "Ungodly,
   lewd, turbelent, wavering, irreligious towards God, debauched in
   morals, turbelent in the commonwealth, unsettled in all things." So the
   noun here may be regarded as including sin universally, as committed
   against God and man. But Henderson thinks, and perhaps not without
   reason, that idolatry is what is especially intended, as the article
   [H+] is prefixed; and this had been the chief sin or wickedness of the
   people, the mother of many other sins: and this was certainly removed
   from the people after the Babylonian captivity, as they had never been
   since guilty of idolatry, though of many other sins.--Ed.

   [58] It is translated "[metron]--measure," by the Septuagint, and
   "modius--a bushel," by Grotius; and he says that an ephah was a measure
   nearly the size of a bushel.--Ed.

   [59] Respecting this "eye" there are various opinions. Newcome and
   Blayney follow the Septuagint and the Syriac, and render it, "their
   iniquity," [E+W+N+M%]; the difference being only of a vau instead of a
   iod; and there is one MS. in which it is so found. Then the sentence
   would be "This is their iniquity in all the land." But Castalio,
   Grotius, Dathius, and Henderson follow the received text, only they
   give to [E+J+Z+] a similar meaning to that of our version, -- form,
   appearance, resemblance, or emblem, that is, what is seen, what the eye
   observes; and this sense it evidently has in Leviticus 13:55; Numbers
   11:7; Proverbs 23:31; Ezekiel 1:4,7,16. "The meaning is," says Grotius,
   "that which thou seest symbolizes those things which the Jews have done
   and which they have suffered."--Ed.
     __________________________________________________________________

   Zechariah 5:9-11

   9. Then lifted I up mine eyes, and looked, and, behold, there came out
   two women, and the wind was in their wings; for they had wings like the
   wings of a stork: and they lifted up the ephah between the earth and
   the heaven.

   9. Et extuli oculos meos et aspexi, et ecce duae mulieres egressae, et
   Spiritus erat in alis ipsarum, et ipsis alae erant quasi alae milvi
   (alii vertunt, ciconiam; et mihi magis placet, quanquam parum est
   momenti;) et extulerunt modium inter terram et inter coelum.

   10. Then said I to the angel that talked with me, Whither do these bear
   the ephah?

   10. Et dixi angelo qui loquebatur mecum, Quonam istae deferunt modium?

   11. And he said unto me, To build it an house in the land of Shinar:
   and it shall be established, and set there upon her own base.

   11. Et dixit mihi, Ad aedificandum ei domum in terra Sinear; et
   statuetur et stabilietur illic super basim suam. (Ego potero absolvere
   paucis verbis hoc vaticinum.)


   The Prophet says here that such would be the change of things, that God
   would in turn afflict the Chaldeans, who had so cruelly treated the
   chosen people. And this is the reason why I think that iniquity is to
   be taken for the violent injustice and plunder which heathen enemies
   had exercised towards the Jews. For when he says that a house would be
   for iniquity in the land of Shinar, it is as though he had said, "as
   Judea has been for a long time plundered by enemies, and has been
   exposed to their outrages, so the Chaldeans in their turn shall be
   punished, not once, nor for a short time, but perpetually; for God will
   fix a habitation for wickedness in their land." We hence see the design
   of the vision, that is, that when God had mercy on his Church its
   enemies would have to render an account, and that they would not escape
   God's hand, though he had employed them to chastise his people.

   He says then, that wickedness was taken away, that a house might be
   made for it, that is, that it might have a fixed and permanent dwelling
   in the land of Shinar, which means among the Chaldeans, who had been
   inveterate enemies to the Jews; and as Babylon was the metropolis of
   that empire, he includes under it all the ungodly who opposed or
   persecuted the children of God. Why God represents the measure as
   carried away by women rather than by men does not appear to me, except
   it was that the Jews might know that there was no need of any warlike
   preparations, but that their strongest enemies could be laid prostrate
   by weak and feeble instruments; and thus under the form of weakness his
   own power would be made evident. The Prophet saw women with wings,
   because sudden would be the change, so that in one day, as we shall
   presently see, wickedness was taken away. By the wings of a stork
   either celerity or strength is indicated. This is the sum of the whole.
   [60]
     __________________________________________________________________

   [60] Henry, Marckius, and Scott, and also Newcome, take a different
   view of this vision, and consider it as symbolizing the final
   destruction of the Jews by the Romans. The woman, according to them,
   represents the apostate people, the two women who carried the measure
   the Roman armies, the land of Shinar the land of their dispersion, so
   called on account of their first captivity. Henderson regards the
   vision as symbolic of the banishment of the sin of idolatry from the
   land of Israel. "In this striking hieroglyphic," he says, "we are
   taught how idolatry, with all its accompanying atrocities, was removed
   from the land of the Hebrews, which it had desecrated, to a country
   devoted to it, and where it was to commingle with its native elements,
   never to be reimported into Canaan. How exactly has the prediction been
   fulfilled! From the time of the captivity to the present, a period of
   more than 2000 years, the Hebrewpeople have never once lapsed into
   idolatry!" This seems to be the most satisfactory view; and I would
   adopt the reading of the Septuagint and the Syriac, taking [E+W+N+M%]
   to be [E+W+N+M%], not "their eye," or, "their appearance," but "their
   iniquity," and I would render verse 8 somewhat different from others,
   as having been spoken by the angel while he was casting the woman into
   the ephah. I give the following version of the sixth, seventh, and
   eighth verses,--   6. And I said, "What is it?" And he said, "This is
   an ephah that is going forth:" he said also, "That (pointing to a
   woman) 7. is their iniquity through the whole land. And, behold, a
   talent of lead was lifted up, and a woman was sitting in the midst of
   the ephah: and he said, "This is the wicked one," when he cast her into
   the midst of the ephah, and cast the leaden weight on its mouth. "What
   is it?" signifies here, What does it mean? for the Prophet of course
   knew it to be an ephah. [Z+#T+] repeated is to be rendered "this" and
   "that." See 1 Kings 3:23. The "two women" who carried away the ephah
   were probably, as Newcome observes, "mere agents in the symbolic
   vision," not designed to set forth anything in particular; but Grotius
   and Henderson think that they designated the Assyrian and the
   Babylonian powers, through whom idolatry had been removed from the land
   of Canaan.--Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou threatens us with severe punishment
   to restrain us from sin, we may regard thy judgment, and not abuse thy
   long-suffering in sparing us for a time; and also that, whenever thou
   chastises us, we may seriously consider that we deserve thy
   displeasure, as we have in various ways provoked thy wrath: and may we
   not at the same time despair or be broken down, but learn so to recomb
   on thy mercy as not to doubt but that there will be a seasonable end to
   our evils, and that thou wilt not only mitigate the rigor of punishment
   as far as necessary for our comfort, but wilt also punish our enemies,
   so that we may know that nothing is better for us, or more desirable,
   than to be chastised by thy hand, not that thou mayest destroy us, but
   recall us to the way of salvation, until we be at length made capable
   of receiving that favor which has been laid up for us in heaven,
   through Jesus Christ our Lord. -- Amen.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 6
     __________________________________________________________________

   Lecture One Hundred and Forty-fourth
     __________________________________________________________________

   Zechariah 6:1-3

   1. And I turned, and lifted up mine eyes, and looked, and, behold,
   there came four chariots out from between two mountains; and the
   mountains were mountains of brass.

   1. Et conversus sum, et levavi oculos meos, et aspexi; et ecce quatuor
   quadrigae egressae e mdio duorum montium; et montes illi, montes aenei.

   2. In the first chariot were red horses; and in the second chariot
   black horses;

   2. In quadriga prima equi rufi, et in quadriga secunda equi nigri,

   3. And in the third chariot white horses; and in the fourth chariot
   grisled and bay horses.

   3. Et in quiadriga tertia equi albi, et in quadriga quarta equi
   grandinei. (vel, varii; M%J+ZJW+M+#, robusti, sed potius subscribo
   eorum sententiae qui vertunt subrufos.)


   Here we have another vision; and the Prophet distinguishes it from the
   former visions by saying, that he turned, as though he had said, that
   there had been some intervening time. They were not then continued
   visions, but he turned himself elsewhere, and then he raised up his
   eyes, and the Lord revealed to him what he now relates. But as the
   vision is obscure, interpreters have given it different meanings. They
   who think that the four Gospels are designated by the four chariots,
   give a very frigid view. I have elsewhere reminded you, that we are to
   avoid these futile refinements which of themselves vanish away.
   Allegories, I know, delight many; but we ought reverently and soberly
   to interpret the prophetic writings, and not to fly in the clouds, but
   ever to fix our foot on solid ground. Others think that those changes
   are meant which we know happened in Chaldea and Assyria. As Nineveh was
   overthrown that Babylon might be the seat of the empire, they suppose
   that this is meant by the first chariot, the horses of which were red.
   Then they think that the Persian empire is intended by the second
   chariot, as the Jews had at the beginning suffered many grievous evils.
   Afterwards by the white horses are signified, as they suppose, the
   Macedonian power, as Alexander treated the Jews with humanity and
   kindness. By the fourth chariot they understand the Roman Empire, and
   think that the horses are of different colors, because some of the
   Caesars raged cruelly against the Jews and the Church of God, and some
   of them showed more lenity. [61] But I know not whether these things
   are well founded.

   We see that the fourth chariot went to the south, and wandered through
   various regions, and almost through the whole world. As then this
   cannot be applied to Chaldea, the simpler view seems to be -- that the
   four chariots signify the various changes which happened not only in
   Chaldea and among the Babylonians, but also in Judea and among other
   nations: and this may be easily gathered from the context. But as all
   these things cannot be stated at the same time, we shall treat them in
   the order in which the Prophet relates them. I shall now repeat what I
   have elsewhere said respecting the words, that he raised up his eyes,
   as intimating the divine authority of what is predicted. The words
   indeed signify that he did not bring forward what he had vainly
   imagined, nor adduce tales which he had himself fabricated, but he was
   attentive to what was revealed to him; and also that he was somewhat
   separated from common life in order to be an interpreter between God
   and men. Hence authority is here ascribed to the prophecy, as Zechariah
   did not come forth to speak of uncertain things, but as one sent by
   heaven, for he delivered nothing but what he had received from above.

   He now says, that four chariots appeared to him, which came forth from
   mountains, and that the two mountains where the chariots were seen were
   mountains of brass. The Prophet no doubt understood by these mountains
   the providence of God, or his hidden counsel, by which all things have
   been decreed before the creation of the world; and hence he says, that
   they were mountains of brass, as they could not be broken. The poets
   say, that fate is unavoidable (ineluctable); but as this sentiment is
   profane, it is enough for us to understand it of God's eternal
   providence, which is immutable. And here is most fitly described to us
   the counsel of God; for before things break forth into action they are
   inclosed as it were between the narrow passes of mountains, inasmuch as
   what God has decreed is not apparent, but lies hid as it were in deep
   mountains. Hence we then begin to acknowledge the counsel of God when
   experience teaches us, that what was previously hid from us has been in
   this or in that manner decreed. But it was not in vain that Zechariah
   adds, that they were mountains of brass; it was to teach us that God's
   counsel is not changeable as foolish men imagine, who think that God is
   doubtful as to the issue, and is, as it were, kept in suspense: for
   according to their notions, events depend on the free-will of men. They
   entertain the idea that God foreknows what is to come conditionally: as
   this or that will not be, except it shall please men. And though they
   confess not that God is changeable, yet we gather from their dotages
   that there is in God nothing sure and certain. The Prophet therefore
   says here, that they were mountains of brass, because God has fixed
   before all ages what he has purposed to be done, and thus fixed it by
   an immutable decree, which cannot be broken by Satan, nor by the whole
   world.

   We hence see how suitable is this representation when the Prophet says,
   that chariots went forth from mountains.

   With regard to the chariots, we have seen elsewhere that angels are
   compared to horsemen; for these ride swiftly as it were through the
   whole world to execute what God commands them: so also whatever changes
   take place, they are called the chariots of God; for either angels are
   ready at hand to do anything in obedience to God, or the very events
   themselves are God's chariots, that is, they are as it were swift
   heralds, who announce to us what was before unknown. Let us then know
   that all fortuitous events, as they are called by the unbelieving, are
   God's chariots, are his messengers, who declare and proclaim what was
   before concealed from us. And there is not in this similitude or
   metaphor anything strained.

   As to the color of the horses, interpreters, as I have already
   intimated, have toiled with great anxiety; and though I venture not to
   assert anything as certain, yet the probable conjecture is, that by the
   black and white horses are designated the Babylonians rather than the
   Persians, but for a purpose different from what interpreters have
   thought. For the reference must be to the Jews, when it is said, that
   black horses and then white horses went forth towards Babylon; for the
   Holy Spirit intimates, that liberty was given to the Chaldeans to
   harass the Jews and to fill all places with darkness. The blackness
   then of which the Prophet speaks signifies the calamities brought on
   the Jews. The whole of that time was dark, full of grief and sorrow,
   during which the Chaldeans possessed the oriental empire, and Babylon
   was the supreme seat of government or of the monarchy. A very different
   time afterwards succeeded, when the Babylonians were conquered and the
   Persian enjoyed the oriental empire. The color then was white, for the
   favor of God shone anew on the Jews, and liberty was immediately given
   then to return to their own country. We hence see that the Prophet
   rightly subjoins, that the color of the horses was white; for such was
   the favor shown to the Jews by the Persian, that the sun of joy arose
   on them, which exhilarated their hearts. But the Prophet makes no
   mention of the first chariot as going forth, and for this reason, as
   interpreters think, because the empire of Babylon was shell overthrown.
   But they are mistaken in this, as I have already hinted, because they
   refer not the colors to the state of God's Church. Hence the Prophet, I
   doubt not, designedly omits the mention of the going forth of the first
   chariot, because the Jews had experienced the riding of God's judgment
   in their own land, for they had been severely afflicted. As God then is
   wont to execute his judgment first on his own household, and as it is
   written, "judgment begins at his own house," (1 Peter 4:17,) so he
   purposed to observe the same order in this case, that is, to chastise
   the sins of the chosen people before he passed over to the Chaldeans
   and other nations.

   As to the last chariot, the Prophet says, that it went forth toward the
   south, and then it went elsewhere, and even through the whole world,
   for God had so permitted.

   Now as to the meaning of this Prophecy nothing will remain obscure, if
   we hold these elements of truth -- that all events are designated by
   the chariots, or all the revolutions which take place in the world --
   and that the blind power of fortune does not rule, as fools imagine,
   but that God thus openly makes known to us his own counsel. And why the
   horses are said to have been, some red, some black, some white, and
   some somewhat red, [62] the plain answer is this -- because God had
   sent forth his chariots over Judea, which was full of blood: by this
   then is meant the red color. But he shows also, that their enemies
   would have their time, and this had been in part fulfilled; for God had
   ridden over them with his chariots, having driven his wheels over their
   land when Nineveh was overthrown. And though the Spirit had not simply
   a reference to the Assyrians or the Chaldeans, as though he meant by
   the black color to designate the wars carried on among then, but rather
   the calamities brought by them on the Jews, yet I consider the black
   color to mean in general the terrible disturbances which took place
   through the whole of the least; and the Jews could not expect anything
   agreeable from that quarter, for shortly after a heavier weight fell on
   their heads. But in the third place the Prophet adds, that there were
   white horses, that is, when the time was accomplished in which God
   intended to deliver his Church.

   But he says, that the chariots not only went forth to the East, or to
   Babylon; but he says, that they also ran through the south, and then
   visited the whole world. That we may more fully understand this, we
   must regard the design of the Prophet. He meant here, no doubt, to
   bring some comfort to the Jews, that they might not succumb under their
   evils, however sharply God might chastise them. And Zechariah sets
   before them here two things -- first, that no part of the earth, or no
   country, would be exempt from God's judgments, for his chariots would
   pass through all lands; and secondly, that though the chariots of God,
   terrible in their appearance on account of the black and red color, had
   visited Judea as well as the north, yet the time had already come in
   which God, having been pacified, would change the state of things; and
   therefore, in the third place, he sets before them another color; for
   God's chariot had been sent forth through Judea, and then God's
   vengeance had visited Nineveh, and afterwards Babylon: only this had
   rested, because it had been already in part fulfilled, for God had
   removed the darkness and brought sunshine to the Jews, and that from
   Chaldea, inasmuch as the Persian, who then possessed the empire, had
   begun to treat the Jews with kindness. It now follows --
     __________________________________________________________________

   [61] This is the view taken by Jerome, Cyril, Kimchi, Newcome, Blayney,
   and also by Grotius and Parkhurst, only that they consider the fourth
   chariot to represent, not the Romans, but the Syrians and Egyptians.
   See Parkhurst's Lex., under [#M+P%]. Henderson confines all the
   chariots to the Medes and Persians, as referring to various changes and
   events until the reduction of Egypt by Xerxes, "the south country"
   being that land. The basis of every view which may be taken of the
   chariots, as Marckius justly observes, must be the interpretation given
   by the angel in verse 5; which some translate, "these are the four
   spirits of the heavens," that is, angels, as in our version, followed
   by Newcome and Henderson; and others, such as Marckius and Blayney,
   "these are the four winds of heaven;" winds being rendered as a
   metaphorical expression for God's judgments. See Jeremiah 49:36;
   Revelation 7:1-3; and also Psalm 148:8 These are the only two
   renderings of which the words are capable; and the first seems the most
   appropriate. That God employs angels to execute his purpose both of
   mercy and of judgment, is a doctrine often taught in Scripture. See
   Psalm 104:4; Ezekiel 1:6; 23:24; Daniel 7:10; 10:21; Hebrews 1:7, 14.
   That angels are intended is the view taken by Piscator, Drusius, Henry,
   Scott, Newcome, and Henderson. It may be said, the chariots represented
   God's purposes; the horses, the angels, and their different colors, the
   different works which they had to execute. See Revelation 6:1-8. "The
   mountains of brss" designate, as Calvin, Blayney, and many others
   think, "the firm and unalterable decrees of the Almighty.--Ed.

   [62] There are two words to designate the character of the horses
   belonging to the fourth chariot. The first is commonly rendered
   "grisled" or spotted, and by Henderson, "piebald:" and the second word
   is translated "bay" in our version and by Newcome; "grey," by
   Henderson; and "strong" in the Vulgate, and by Jerome, Dathius, and
   Blayney. Strong, vigorous, robust, is its common meaning, and in no
   other instance it is found to designate a color. The Septuagint and the
   Targum have given it this sense; and it is rendered by the former,
   "particolored--[psarous]," the color of a starling, and by the latter,
   "ash-color--cinereos." But there is no need in this case to depart from
   the ordinary meaning of the word, strong, robust; these horses being
   different from the others not only in color, but also in strength. The
   rendering of Aquila is "[krataioi]--strong." Marckius would apply this
   term to all the horses, as it stands without a conjunction; but this
   cannot be, for in verse 7th "the strong ones" are evidently the same
   with the speckled or "the grisled ones" at the end of the 6th
   verse.--Ed.
     __________________________________________________________________

   Zechariah 6:4, 5

   4. Then I answered and said unto the angel that talked with me, What
   are these, my lord?

   4. Et respondi et dixi ad Angelum, qui loquebatur mecum, Quid haec
   sunt, Domine mi?

   5. And the angel answered and said unto me, These are the four spirits
   of the heavens, which go forth from standing before the Lord of all the
   earth.

   5. Et respondi Angelus et dixit mihi, Hi quatuor spiritus sunt
   coelorum, egredientes e statione apud dominatorem cunctae terrae, (alii
   vertunt, Hi, vel, hae quadrigae, ad quatuor ventos coelorum egrediuntur
   e loco ubi stant apud dominatorem, etc.)


   The Prophet asks the angel again; and by his example we are taught to
   shake off every indifference, and to render ourselves both teachable
   and attentive to God if we desire to make progress in the knowledge of
   these predictions; for if Zechariah, who had separated himself from the
   world and raised up his eyes and his mind to heaven, stood in need of
   the teaching and guidance of the angel to instruct him, how much folly
   and arrogance is it in us to trust in ourselves and to despise the gift
   of interpretation. But as angels are not sent to us from heaven to
   explain to us the prophecies, let us avail ourselves of those helps
   which we know is offered to us by God. There is here prescribed to us
   both docility, and reverence, and attention. Let us also remember, that
   as soon as men submit themselves to God, the gift of revelation is
   prepared for them; for it is not in vain that God is often called the
   teacher of babes. Whosoever then shall be disposed to learn with real
   meekness and humility, shall not be disappointed of his desire; for we
   see here that the angel performed his part in teaching Zechariah.

   I come now to the words, The angel answered, These are four spirits,
   etc. Some give another rendering, These chariots go forth to the four
   winds, or parts of heaven; but this is forced, and the words simply
   mean, "these are four spirits." The word spirit, I have no doubt, has
   led interpreters astray, for they have thought it frigid to call
   different events winds or quarters of the world. But I take this word
   in a different sense, that is, as designating the impulses of God. I do
   not then understand them to be four winds, but the secret emotions
   produced by God. Though God's Spirit is one, yet all actions proceed
   from him, and whatever is done in the world can with no impropriety be
   attributed to his Spirit. It is yet certain, that the Prophet alludes
   to the four quarters of the world, as though he had said, that nothing
   happens in the world which has not been decreed in heaven; for God's
   providence includes under it the whole world. Though then the universe
   is designated here, yet by the Spirit the Prophet means those secret
   movements which proceed from the eternal counsel and providence of God.
   And it is a very apt metaphor; for the word Spirit is set in opposition
   to fortune. We have already said, that profane men imagine that fortune
   possesses a blind power, but the Prophet says, that all revolutions
   seen in the world proceed from the Spirit of God, and that they are as
   it were his spirits or ambassadors. [63]

   We now then perceive the real meaning of the Prophet when the angel
   says, that these were the four spirits of heaven. And the word heaven
   is by no means added in vain, for the Prophet seems here to exclude all
   other causes, so that sovereignty might remain with God only. For
   though God works often by instruments, or intermediate causes, as they
   say, yet his own hidden decree ought to be placed first. This is the
   reason why he says that they were the spirits of heaven; he says it,
   that we may not think that God is dependent on the will of men, or is
   blended with the intervening causes, but that he himself has fixed
   whatever he has in his good pleasure determined. We hence see, that
   they who render the words, "into the four parts of heaven," have not
   sufficiently considered the intention of the Prophet.

   He then says, that they went forth from their station before the Lord
   of the whole earth. Now the Prophet calls that space between the two
   mountains of brass their station before God. Let us hence know that God
   does not adopt suddenly new counsels, and that he is not like us who,
   in emergencies or on occasions unlooked for, attempt this and then
   that; but that his course is very different, and that things in heaven
   do not revolve up and down, for the chariots here had a fixed and
   undisturbed station. For though they were chariots capable of moving
   quickly, they yet remained still and, as it were, fixed, until God
   permitted their going forth. We hence learn that when God seems to us
   to rest, he does not sit idly in heaven, as ungodly men foolishly talk,
   but that he there determines whatever he intends at a suitable time to
   do. And then when he says, that the chariots stood before God, we may
   hence conclude, that what seems to be contingently to us is fixed in
   God's counsel, so that there is a necessity at the same time. How comes
   it, that the greater part of mankind think that all things are
   contingent, except that they continue looking at nature only? The will
   of man is changeable; then changeable is everything that proceeds from
   the will of man. The tree also either becomes scorched through heat, or
   dies through cold, or brings forth fruit. They hence conclude that
   everything is contingent, for there appears to be a changeable variety.
   When men thus judge of things by nature alone, it is no wonder that
   they think that contingency reigns in the world. But the Prophet
   distinguishes here between the things of nature and the counsel of God;
   for he says, that the chariots stood, and went forth when God commanded
   them. Was there no motion in the wheels? nay, the chariots were from
   the first ready to move, how was it then that they rested? even because
   they were detained by the secret purpose of God. Now when he sends them
   forth they show that celerity which was naturally in them. We hence
   clearly learn, that those things happen by nature which seem capable of
   being done in two ways, and that yet the counsel of God is always
   fulfilled, so that immutable necessity presides, which is at the same
   time hid from us. The Prophet adds, that the first chariot had red
   horses. I have now explained the whole of this: what is subjoined
   remains --
     __________________________________________________________________

   [63] Provided we adopt [B+], countenanced by several MSS., and the
   Syriac, instead of [K+] in the received text, that is before the number
   "four," this explanation is the most satisfactory. But if we take the
   received text, countenanced by a greater number of MSS., there will be
   another meaning to the sentence. Henderson's version is -- For as the
   four winds of heaven
   Have I spread you abroad, saith Jehovah. But its connection with the
   foregoing he does not clearly print. The view taken by Drusius,
   followed by Grotius and Marckius, seems most satisfactory. They take
   the verb [P+R+Sh] in the sense of expanding, enlarging, setting at
   liberty, and that the reference is to the previous liberty granted to
   the Jews; and thus the connection with the foregoing line is obvious
   and natural -- He! He!
   Flee now from the land of the north, saith Jehovah;
   For as the four winds of heaven
   Have I expounded you, (or set you free,) saith Jehovah. They had been
   allowed liberty to go to any part of the world, which is signified by
   the four winds. The next verse is -- He! Sion, escape,
   Thou who dwellest with the daughter of Babylon. The two nations are
   compared to two women, dwelling one with another. -- Ed.
     __________________________________________________________________

   Zechariah 6:6, 7

   6. The black horses which are therein go forth into the north country;
   and the white go forth after them; and the grisled go forth toward the
   south country.

   6. In qua sunt equi nigri, exeunt ad terram Aquilonis, et albi exeunt
   post eos, et variegati, (aspersi vario colore,) exunt ad terram
   Australem.

   7. And the bay went forth, and sought to go that they might walk to and
   fro through the earth: and he said, Get you hence, walk to and fro
   through the earth. So they walked to and fro through the earth.

   7. Et subrufi (dicam iterum de voce) exierunt, et postularunt ut
   perambularent in terra: et dixit, Ite, perambulate in terra; et
   pereambularunt in terra.


   Zechariah explains here each part of the prophecy; but he shows at the
   same time that two of the chariots hastened towards Chaldea, that it
   might not be grievous to the Jews that they in the first place had to
   experience God's judgment. He then shows that God sent his messengers
   to all parts; but that there had been, or were to be, remarkable and
   extraordinary changes, especially among the Babylonians. It hence
   appeared evident, that God had a care for his own people, who had been
   driven there into exile. And I leave already stated the reason why he
   speaks here of red horses; for they are mistaken who think that the
   first chariot was sent into Chaldea; for I consider that this refers to
   the Jews, with whom God's judgment commenced. He then says, that two
   chariots went towards Babylon, the first was drawn by black horses, and
   the other by white, because of the kindness shown by the Persian, by
   whom a new light of joy was brought to the Jews.

   With regard to the land of the south, the Prophet no doubt alludes to
   the Egyptians. But he afterwards adds, that the last chariot was
   conveyed elsewhere, even through the whole world. Some render
   #M+W+ZJJ+M%, amustim, strong; and this is the proper meaning of the
   word, for #M+Zj, amets, properly means to fortify, to strengthen; but
   as color is intended here, it seems probable to me that it means
   somewhat red, as some of the Rabbis teach us; for the Prophet mentioned
   another word before, B+R+D+J+M%, beredim, grilled. Hence some
   interpreters join together the two, and say that the horses were
   grisled, or spotted like hail, and then that they were #M+W+ZJJ+M%,
   amutsim, somewhat red. Jerome seems to me to have sufficiently refuted
   this opinion, because the other horses were #D+M+J+M%, ademim, red, but
   these were of different colors. And further, it can hardly be suitable
   to say, that these alone were strong horses who drew this chariot; for
   we know that God so wonderfully exercised his power against the
   Chaldeans that two chariots went forth to them, and they would not have
   been drawn by weak and feeble horses. I hence think that their color is
   here designated, and the Prophet calls them once grilled, and then
   somewhat red.

   But he says, that being not satisfied with the land of the south, they
   asked of God permission to go to and fro through the whole world. And
   though neither the devil nor the wicked regard God's bidding, but are
   led, without knowing and against their will, wherever God drives them;
   yet the Prophet says, that they asked; for they could not overstep the
   limits prescribed to them. Though Satan asked, as to Job, to be allowed
   to do this and that, we are not yet too curiously to inquire whether
   Satan asks leave of God whenever he intends to attempt anything; for
   there is no doubt but that he is carried away by his violent rage to
   try in every way to overturn the government of God. But this only ought
   to satisfy us -- that neither Satan nor the wicked can advance one
   inch, except as God permits them. The meaning then is, that after the
   last chariot went forth first to the land of the south, a permission
   was given to it to go through the whole world. He now adds --
     __________________________________________________________________

   Zechariah 6:8

   8. Then cried he upon me, and spake unto me, saying, Behold, these that
   go toward the north country have quieted my spirit in the north
   country.

   8. Et vocavit me et locutus est mecum, dicendo, Vide, qui egrediuntur
   ad terram Aquilonis quiescere fecerunt spiritum meum in terra
   Aquilonis.


   From this verse we learn that the chief object of the vision was --
   that the Jews might know that the dreadful tumults in Chaldea, which
   had in part happened, and were yet to take place, were not excited
   without a design, but that all things were regulated by God's hidden
   counsel, and also that God had so disturbed and embarrassed the state
   of that empire, that the end of it might be looked for. There is
   therefore no reason for any one too anxiously to labor to understand
   the import of every part of the prophecy, since its general meaning is
   evident. But why does the angel expressly speak of the land of the
   south rather than of the land of the north, or of the whole world? Even
   because the eyes of all were fixed on that quarter; for Chaldea, we
   know, had been as it were the grave of the Church, whence the remnant
   had emerged, that there might be some people by whom God might be
   worshipped. The angel then invites the Jews here to consider the
   providence of God, so that they might know that whatever changes had
   taken place in that country, had proceeded from the hidden counsel of
   God.

   The words, they have quieted my spirit, are understood by interpreters
   in two ways. Some think that God's favor towards his people is here
   designated, as though he had said, that he was already pacified; but
   others, by the word spirit, understand the vengeance of God, because he
   had sufficiently poured forth his wrath on the Chaldeans; and both
   meanings are well adapted to the context. For it was no common solace
   to the Jews, that God had poured forth his wrath on the Babylonians
   until it was satiated, as when one ceases not to be angry until he has
   fulfilled his desire, and this mode of speaking often occurs in
   Scripture. I am therefore disposed to embrace the second explanation --
   that God began to be quieted after the second chariot had gone forth;
   for he was then reconciled to his chosen people, and their deliverance
   immediately followed. That the Jews might know that God would be
   propitious to them, he bids them to continue quiet and undisturbed in
   their minds, until these chariots had run their course through the
   whole of Chaldea; for what the angel now says would be fulfilled, even
   that the Spirit of God would be quieted, who seemed before to be
   disturbed, when he involved all things in darkness, even in Judea
   itself. [64]
     __________________________________________________________________

   [64] Grotius, Dathius, Newcome, and Henderson agree in the view given
   by Calvin, regarding "spirit" here in the sense of wrath or vengeance.
   See Judges 8:3; Isaiah 33:11. But Marckius and Blayney render it
   "wind," as in verse 5th, in the sense of judgment. The latter renders
   the sentence thus -- "See those that went forth against the north
   country have caused my wind to rest on the north country;" and he adds,
   "So [R+W+X+] is used in Jeremiah 4:11,12; and [H+N+W+X+] signifies to
   cause to rest or abide, that is, to inflict. See Isaiah 30:32; Ezekiel
   5:13; 24:13. And the same verb in Kal signifies to rest or settle upon,
   as a calamity doth. Exodus 10:14."--Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that since we are here exposed to so many evils,
   which often suddenly arise like violent tempests, -- O grant, that with
   hearts raised up to heaven, we may acquiesce in thy hidden providence,
   and be so tossed here and there according to the judgment of our flesh,
   as yet to remain fixed in this truth, which thou wouldest have us to
   believe -- that all things are governed by thee, and that nothing takes
   place except through thy will, so that in the greatest confusions we
   may always clearly see thine hand, and that thy counsel is altogether
   right, and perfectly and singularly wise and just; and may we ever call
   upon thee, and flee to this port -- that we are tossed here and there,
   that thou mayest ever sustain us by thine hand, until we shall at
   length be received into that blessed rest which has been procured for
   us by the blood of thine only-begotten Son. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Forty-fifth
     __________________________________________________________________

   Zechariah 6:9-11

   9. And the word of the LORD came unto me, saying,

   9. Et fuit sermo Iehovae ad me, dicendo,

   10. Take of them of the captivity, even of Heldai, of Tobijah, and of
   Jedaiah, which are come from Babylon, and come thou the same day, and
   go into the house of Josiah the son of Zephaniah;

   10. Sume ex transmigratione, nempe ab Heldai, et a Tobia, et a Jedaia;
   et vade tu die illo, inquam, ad domum Josiae filii Zephaniae, qui
   venerunt e Babylone;

   11. Then take silver and gold, and make crowns, and set them upon the
   head of Joshua the son of Josedech, the high priest;

   11. Et sume argentum et aurum, et fac coronas, et ponc super caput
   Iehosuae filii Iozedec, sacerdotis magni.


   This vision was given to Zechariah that he might inspire weak minds
   with better hope; for the Jews found that they were hardly pressed on
   every side by their neighbors, inasmuch as enemies rose up against them
   before and behind, so that there was no end to their troubles. Hence
   they who had returned from exile thought themselves wretched in such a
   state of things. They might indeed have lived in quietness among the
   Babylonians, and they had become accustomed to that kind of life, so
   that exile was not so very grievous to them. Thus then the favor of God
   was turned unto loathing, and was almost hated by them; for they
   thought it better to be deprived of their country, than to be daily
   exposed to new assaults. And further, the possession of the land was
   not of itself desirable, except with reference to the hope given them;
   that is, because God had promised by his Prophets that the kingdom of
   David would again be made glorious, and also that the grandeur and
   glory of the temple would be greater than ever before. When the Jews
   found themselves continually harassed by their enemies, they thought
   that all that had been promised was in vain. There is therefore no
   doubt but that many complaints and many clamors were everywhere raised.
   Hence that they might cease thus to murmur against God, this vision was
   given to the Prophet, in which he is bid to take silver and gold from
   four men, and to make two crowns to be set on the head of Joshua the
   high priest. The design was to make the Jews to feel assured, that the
   state of the people would be as safe as it was formerly, when the
   kingly office and the priesthood flourished: for these were the chief
   ornaments, or the two eyes, as it were, of the body -- the priest, a
   mediator between God and men -- and the king, sustaining the person of
   God in governing the people.

   We hence see that by the two crowns is set forth the restoration of the
   Church: but we must also observe that the two crowns are placed on the
   head of Joshua, which was new and unusual. A mitre, we know, was given
   to the priests; and we know also that kings were adorned with a diadem;
   but no one individual was to wear a royal diadem and a sacerdotal
   mitre. Here then we find a union of royalty and priesthood in the same
   person, which had never before been the case; for God had in his law
   made a distinction between the two offices. We hence see that something
   unknown before is set forth by this prophecy, even this, that the same
   person would be both a king and a priest. For what Jerome says, among
   other things, that there might have been many crowns, is weak and
   frivolous; and further, he contradicts the words of the Prophet; for
   shortly after he subjoins, that there would be a counsel of peace
   between the two; that is, between royalty and priesthood. As to what
   the same author thinks, that there was one crown given to the high
   priest, it is also false; besides, he subverts as far as he can the
   whole doctrine of the Prophet. But I leave these trifles; for there is
   no ambiguity in Zechariah's words when he says, that God commanded him
   to take silver and gold, that he might make two crowns to set on the
   head of the high priest. We now perceive the design of the Prophet as
   to the object of the prophecy, and also the meaning of the words.

   Let us now inquire, why the Prophet was bid to take gold from four men;
   for he says, Take from the transmigration. The word H+G+W+L+H+, egule,
   is to be taken in a collective sense, as in many other places. Take
   then from the exiles, who have now returned from Babylon to their own
   country. But he afterwards mentions four men; and there is some
   abruptness in the passage, but nothing that obscures the meaning of the
   Prophet; for he says, Take frown Heldai, and from Tobiah, and from
   Jedaiah; and then he adds, go in that day, enter the house of Josiah,
   the son of Zephaniah. The Prophet no doubt had been commanded to go to
   these four, and to enter the house of one of them; and this is evident
   from the end of the tenth verse, where he says, who have come from
   Babylon [65] He had spoken only of Josiah the son of Zephaniah; and
   then he adds, that they had come from Babylon. I come now to the
   answer. Some interpreters think that these four men supplied the gold
   and the silver, because they were chief men among the people, and
   excelled others in piety. Hence they think that these four men were
   chosen, as a mark of distinction, to supply the gold and the silver to
   make the crowns: but I conjecture from the end of the chapter that
   their weakness is here pointed out, even because they were weak in
   faith and did not believe the promises of God, and thus disheartened
   others by their example. It is indeed certain that they were men in
   high authority, and excelled all others, so that the eyes of all were
   fixed on them; this is certain. But yet their want of faith is what is
   here reproved, because they did not attend sufficiently to God's
   promises, and thought themselves disappointed of their hope; for they
   had left Babylon, where they enjoyed great abundance, and returned to
   the holy land, and found it uncultivated and desolate. There was indeed
   required great patience, when they had to plow among thorns and
   brambles; for that land, as I have already said, had not been regularly
   cultivated. Those indeed who had been sent from the East, dwelt here
   and there in it; but lions and wild beasts had come into it, so that
   the desolation of the land rendered much work necessary, when the Jews
   returned. I hence doubt not but that the Holy Spirit does here reprove
   these four men, who ought to have been leaders and standard-bearers to
   others; on the contrary, they broke down the confidence of the common
   people. And this, I say, may be learnt from the end of the chapter,
   where God commands the two crowns to be placed in the temple, to be a
   memorial to them, that they might see there the condemnation of their
   unbelief, as we shall show in its place.

   The Prophet is bid to set the two crowns on the head of the high
   priest. This, as I have said, was intended as a symbol to denote the
   union of the two dignities in the person of Christ. It was necessary
   until the coming of Christ to select the high priest from the posterity
   of Aaron; and it was also required that the kings should be from the
   seed of David; so that we observe a distinction between the royal
   office and the priesthood, not only as to the persons, but also as to
   the families. It would have indeed been a strange thing to see a king
   from the tribe of Levi; and it would have been contrary to God's
   appointed order to see a priest from the tribe of Judah and from the
   family of David. Since then the king was adorned with his own diadem,
   and since the high priest had his own proper mitre, what could this
   mean, but that the same man was to wear two crowns? Doubtless we
   observe that there is here some change in the past order of things, and
   that there is something unusual set forth. But there is nothing new in
   this, -- that the Redeemer, who had been promised, should be eminent as
   a king and a priest; for this had been predicted in the hundred and
   tenth Psalm, "Jehovah said to my Lord, sit on my right hand," -- this
   is what belongs to the right of a king; it afterwards follows, "Thou
   art a priest for ever, according to the order of Melchizedec." Though
   kings must then have been chosen from the family of David and the tribe
   of Judah, and though priests must have then been taken from the
   Levitical tribe, yet the Spirit foretold, that a king would come who
   was to be a priest, as had been the case with Melchisedec. This very
   thing is what the Prophet now confirms.

   Zechariah being ordered to set the crowns on the head of Joshua, we are
   not so to regard this, as though Joshua had immediately undertaken the
   two offices of a king and a priest; for he was satisfied with his own:
   but the Prophet shows in the type what was to be looked for at the
   coming of the Messiah; for the time had not yet come, when Christ
   should receive the royal diadem, as it is said in Ezekiel, --

   "Take away the diadem; set it aside, set it aside, set it aside, until
   he shall come, whose it is." (Ezekiel 21:26,27.)

   We here see that the Prophet points out a length of time, during which
   the royal diadem was to be trodden as it were under foot. Though the
   royal crown had not yet laid in the dust sufficiently long, yet the
   Prophet did nothing presumptuously; for the Jews could not have
   conceived in their mind what is here promised, had not the typical
   priest come forth, wearing the two crowns. Nor could this have been so
   suitable to the person of Zerubbabel; for though he was of the family
   of David, and was a type of Christ, he had not yet the name of a king,
   nor had he any regal power: he could not therefore have been so
   suitable a person. It is then no wonder that God brought forth the high
   priest Joshua, who was a type and representative of Christ; and he
   brought him forth with a double crown, because he who was to come would
   unite, according to what follows, the priesthood with the kingly
   office.
     __________________________________________________________________

   [65] It is better to take the following words as a paranthesis, "and go
   thou on that day, go even into the house of Josiah the son of
   Zephaniah;" then the whole paragraph might be thus rendered,--   10.
   Take from the exiles from Heldai, from Tobiah, and from Jedaiah, (and
   go thou on that day, go even into the house for Josiah the son of
   Zephaniah,) who have come from Babylon; 11. Yea, take from them silver
   and gold, and make a large (or, a double) crown, and set it on the head
   of Joshua, the son of Josedech, the high priest. The first part is
   rendered by Henderson as above, and according to Calvin's translation;
   but Newcome and Blayney follow our version, which does not seem to be
   correct; for the first "Take" is repeated, an dthen what the Prophet
   was to take is mentioned, having previously named the persons from whom
   the silver and the gold was to be taken. As to the crown or crowns,
   various opinions have been entertained. The most consistent with the
   whole passage is that of Marckius, adopted by Hengstenberg and M`Caul.
   He thinks that the plural here is used, as it is often in Hebrew, to
   express what is large, splended, great, or extraordinary, according to
   the following examples: [ShM+X+W+T+], gladnesses--great gladness, Psalm
   45:15; [X+K+M+W+T+], wisdoms--chief wisdom or true wisdom, Proverbs
   1:20; [X+S+D+W+M%], mercies--great mercy, Lamentations 3:22;
   [M+W+ZJ#T+], goings forth--remarkable going forth, Micah 5:2. To which
   instances may be added these two: [K+H+M+W+T+], beasts--a great beast,
   Psalm 73:22; and [E+G+L+W+T+], calves--a great calf, Hosea 10:5. In
   confirmation of this we find the very word here used in its plural form
   rendered "a crown" in Job 31:36; and it is followed here, in verse 14,
   by a verb in the singular number. A large, or a splendid, or a double
   crown is evidently what is meant. Joshua had his sacerdotal mitre
   before, see Joshua 3:5; and around this was a crown of gold, not of
   silver, see Exodus 28:36; 39:30; but in the present instance there was
   to be silver as well as gold. It was therefore an extraordinary crown,
   and designed clearly to denote what was extraordinary--a priest ruling
   on a royal throne.--Ed.
     __________________________________________________________________

   Zechariah 6:12, 13

   12. And speak unto him, saying, Thus speaketh the Lord of hosts,
   saying, Behold the man whose name is The Branch; and he shall grow up
   out of his place, and he shall build the temple of the Lord:

   12. Et dic ad eum, dicendo (loquere ad eum, dicendo; repetitur bis idem
   verbum;) sic dicit Iehova exercituum, dicendo, Ecce vir, Germen nomen
   ejus; et e loco suo germinabit, et aedificabit templum Iehovae;

   13. Even he shall build the temple of the Lord; and he shall bear the
   glory, and shall sit and rule upon his throne; and he shall be a priest
   upon his throne: and the counsel of peace shall be between them both.

   13. Et ipse aedificabit templum Iehovae, et ipse gestabit decus (vel,
   gloriam) et sedebit, et dominabitur super solium suum; et erit sacerdos
   super solium suum, et consilium pacis erit inter hos duos (vel, inter
   utrumque.)


   The vision is now explained; for if the chief priest, without this
   explanation, had been adorned with two crowns, there must have been
   much talk among the people, "What means this?" God here shows that what
   he has commanded to be done to Joshua does not belong to him, but has a
   reference to another, Thou shalt say to him, Behold the Man, Branch is
   his name. It is the same as though the Prophet had expressly testified
   that Joshua was not crowned, because he was worthy of such an honor, or
   because he could look for royal dignity; but that he was to bear this
   honor for a time, in order that the Jews might understand that one was
   to arise who would be both a king and a priest. Hence he says, that
   there would be a man, whose name was to be Branch

   As to this name, it has been explained elsewhere. I omit those
   refinements with which some are delighted; but as I have shown in
   another place, the simple and true reason why Christ is so called, is,
   because he was not like a tall tree, with deep and strong roots, but
   like a small plant. He is indeed called in another place, "a shoot from
   the root of Jesse." (Isaiah 11:1.) But the meaning is the same; for
   that root of Jesse was obscure and of no repute. Besides, this kind of
   shoot has nothing in it that is illustrious. We hence see that Christ
   is called Branch, because his beginning was contemptible, so that he
   was of hardly any repute among heathens; nay even among his own nation.
   But God intimates at the same time, that this little plant would be
   set, as it were, by his own hand, and thus would gather strength.
   Though then the beginning of Christ was humble, yet God declares, that
   he would give vigor for continued growth, until he should attain to a
   great height. In this sense it is that Christ is called Branch: and we
   clearly conclude, that the minds of the people were transferred to
   Christ who was to come, that they might not fix their attention on
   Joshua, who was then but a typical priest. Say to Joshua, Behold the
   man, whose name is Branch. Where is that man? He does not speak of
   Joshua; he does not say, "Thou art the man;" but he says, Behold the
   man, whose name is Branch, that is, who comes elsewhere. We then hence
   learn, that these crowns were those of Christ, but given to Joshua,
   that the Jews might see in the type, what was as yet hid under hope.

   He afterwards adds, He shall arise from himself, or grow up from his
   own place, literally, from under himself. Here also some have too
   refinedly philosophised, -- that Christ arose from himself by his own
   power, because he is the eternal God. I think, on the contrary, that
   all human means are only excluded, as though the Prophet had said, that
   though Christ was like a little plant, he would yet grow up as though
   he had roots deeply fixed in the earth. There is indeed no doubt, but
   that Christ grew up by his own celestial power, and this is what the
   words of the Prophet include; but what he meant was this, -- that
   Christ had nothing in his beginning calculated to draw the admiration
   of men. Though then Christ was only a shoot, yet God had sufficient
   power, that he should grow from his own place, [66] that though human
   means were absent, it would yet be enough, that God should bless this
   branch, so as to cause it to grow to its proper height.

   He then says, And he shall build the temple of Jehovah. This is a
   remarkable passage: it hence appears that the temple which the Jews had
   then begun to build, and which was afterwards built by Herod, was not
   the true temple of which Haggai had prophesied, when he said,

   "The glory of the second house shall be greater
   than that of the first." (Haggai 2:9.)

   For though the temple of Herod was splendid, yet we see what the Spirit
   declares in this place, -- that to build the temple would be Christ's
   own work. Hence no one, had he heaped together all the gold and the
   silver of the world, could have built the true temple of which Haggai
   prophesied, and of which Ezekiel has so largely spoken near the end of
   his book. Christ alone then has been chosen by the Father to build this
   temple. Christ indeed himself was a temple as to his body, for the
   fullness of the Godhead dwelt in him, (Colossians 2:6;) but he built a
   temple to God the Father, when he raised up everywhere pure worship,
   having demolished superstitions, and when he consecrated us to be a
   royal priesthood.

   We now then see what was shown to the Prophet, -- that though the Jews
   were then exposed to many evils, to reproaches and wrongs, yet Christ
   would come to restore all things to a perfect order, that he would be
   not only a king but also a priest; and further, that his beginning
   would be obscure and despised by the world, and yet that he would
   attain without any earthly helps his own elevation; and, lastly, that
   his own proper office would be to build a temple to God.

   He repeats the last thing which he had said, Even he shall build the
   temple of Jehovah. The Prophet seems here to reiterate to no purpose
   the same words without any additions of light: but it seems evident to
   me, that he meant in this way to confirm and sanction what seemed
   difficult to be believed. As the temple, then, begun at that time to be
   built, had but little splendor and glory connected with it, and could
   hardly be expected to become a better or more adorned building, the
   Prophet reiterates this promise, He, he shall build the temple of
   Jehovah; by which he means, "Let not your eyes remain fixed on this
   temple, for to look at it weakens your faith and almost disheartens
   you; but hope for another temple which ye see not now, for a priest and
   a king shall at length come to build a better and a more excellent
   temple."

   He afterwards subjoins, Bear shall he the glory, and shall sit and rule
   on his throne. He fully confirms what we have already referred to --
   that this man, who was to grow by God's hidden power, would be made
   both a king and a priest, but by no earthly instrumentality. In the
   words, bear shall he the glory, there is no doubt an implied contrast
   between Joshua and Christ, the true priest. For Joshua, though he
   discharged in his time the office of a priest, was yet despised; but
   the Prophet bids his people to hope for more than what could have been
   conceived from the view of things at that time; for an illustrious
   priest was to come, full of royal dignity. And hence he adds, sit shall
   he and rule on his throne. This did not properly belong to the
   priesthood; but the Prophet affirms, that the man who was to come from
   above, would be a king, though he exercised the priestly office. He was
   then to be a priest, and yet to be on his throne and to rule as a king;
   and ruling is what belongs to a king and not to a priest.

   At length he concludes by saying, The counsel of peace shall be between
   the two. I do not think that the discords which had been between kings
   and priests are here indirectly reproved. I indeed allow that such
   discords had often been seen among that ancient people; but the Prophet
   had regard to something far different, even this -- that the priesthood
   would be united with the kingly office. He therefore did not refer to
   different persons who were to be at peace together; but, on the
   contrary, spoke of things or of the two offices; there shall then be
   the counsel of peace between the two, that is, between the kingly
   office and the priesthood. [67] We hence learn that which I have
   already stated -- that what is here promised had not been found under
   the law, and could not have been expected under it; and that the
   fulfillment of this prophecy is the renovation which took place at the
   coming of Christ. It follows --
     __________________________________________________________________

   [66] And he shall branch out from his place,--Newcome. Henderson
   follows our version. The Targum's version is remarkable, "Behold the
   man, Messiah is his name; who shall be revealed." The metaphor is
   dropped, and revelation or manifestation was understood to be the
   meaning of "growing out of his place." "Out of his place," that is,
   "out of Bethlehem," says Henry. "Out of David's root, tribe and
   family," says Adam Clarke.--Ed.

   [67] There are especially two interpretations of this sentence; the one
   adopted by Calvin, and also by Jerome, Marckius, Drusius, Dathius,
   Scott, and Henderson; and the other is, that the "two" are Jehovah, and
   the Branch or Messiah, and that the "throne" mentioned is the throne of
   Jehovah. This is the interpretation of Vitringa, Cocceius, Henry,
   M`Caul, and Adam Clarke. The objection of Dathius to the last view,
   that is, that Jehovah is the speaker, and therefore cannot be
   understood here as the third person is used, seems not to be valid, for
   the third person is used before in the words, "the temple of Jehovah."
   But the first interpretation seems the most appropriate and significant
   -- the concord and agreement between the two offers.--Ed.
     __________________________________________________________________

   Zechariah 6:14

   14. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah,
   and to Hen the son of Zephaniah, for a memorial in the temple of the
   LORD.

   14. Et coronae erunt ipsi Chelem (pro Chadai, probabilis conjectura est
   fuisse hunc binomium, sicut etiam Iosia filius Zephaniae vocatur etiam
   Chen; erunt ergo tam ipsi Chelem quam) Tobiae et Iodaiae filio
   Zephaniae in memoriale in Templo Iehovae.


   They who think that the crowns were deposited with these four men,
   pervert the meaning of the Prophet; for they were, on the contrary,
   placed in God's temple to be a memorial to them. It hence appears;
   that, as I have already said, they were not required to supply the
   gold, because they excelled all others in piety and holiness, but
   because it was necessary to condemn their want of faith, inasmuch as
   they thought that their hope was disappointed, as God did not
   immediately fulfill what he had promised. Let then these crowns, saith
   the Spirit, be a memorial to them, that is, that whenever they look on
   these crowns they may check themselves and know that their expectations
   are very unreasonable, and that they themselves are too hasty when they
   wish all prophecies to be accomplished in one day; and also that the
   whole people may know that they had complained without reason, as these
   suspended crowns shall be a memorial and a testimony. We now then see
   more clearly why the Prophet had been ordered to take gold and silver
   from these four men: it was, that he might make crowns, which were
   afterwards to be deposited in God's temple. At length he adds --
     __________________________________________________________________

   Zechariah 6:15

   15. And they that are far off shall come and build in the temple of the
   Lord, and ye shall know that the Lord of hosts hath sent me unto you.
   And this shall come to pass, if ye will diligently obey the voice of
   the Lord your God.

   15. Et longinqui venient, et aedificabunt in templo Iehovae; et scietis
   quod Iehova ed Iehova exercituum miserit me ad vos: et erit si audiendo
   audieritis vocem Iehovae Dei vestri.


   The Prophet also states, that men would come from remote lands to
   contribute labor or wealth towards the building of the temple; for the
   word building may refer to either of these two things. Come then shall
   those from far. Before this time gifts had been presented by Gentile
   nations, but the temple was not built but by Solomon and his people.
   God then promises here something more, and that is, that helpers would
   assist in building the temple, who had been till then wholly aliens. It
   is indeed certain, that in the age of Zechariah contributions had been
   made by Cyrus; but the Prophet refers to nothing of this kind: he
   promises something more. It hence follows that this prophecy must
   necessarily be referred to the promulgation of the gospel; for then it
   was that strangers began to contribute their labor and their wealth
   towards building a temple to God. Though then Cyrus gave a large sum of
   money towards the erection of the temple, yet the allusion here is not
   to his liberality. And after Cyrus no stranger had been so liberal: for
   Herod, who raised up a great and a very splendid building, was not from
   far; nay, he wished to be thought one of the people. We then see that
   this prophecy cannot be otherwise referred than to the building of the
   spiritual temple, when Gentiles, formerly remote from God's people,
   joined them as friends, and brought their labor to the work of building
   the temple, not with stones or wood, or with other corruptible
   materials, but with the doctrine and the gifts of the Holy Spirit.

   He then adds, ye shall know that Jehovah of hosts has sent me to you.
   Of this kind of knowledge we have spoken elsewhere. It indeed behaved
   the Jews from the first to feel assured respecting the truth of this
   prophecy; but when the effect or experience itself was added, they then
   began to know more clearly. It is then the same as thought the Prophet
   had said, "God, who speaks by my mouth, will not disappoint you, as he
   will at length accomplish what I now declare; and experience itself
   will be a witness that I have been a true and faithful Prophet." And he
   calls Him the God of hosts, that the Jews, hearing that what he had
   said proceeded from Him whose power is infinite, might be confirmed in
   their faith. There was then no reason for them to doubt as to the
   accomplishment, for there is nothing that can resist God, when it
   pleases him to unfold his power.

   It follows, If by hearing ye will hear the voice of Jehovah your God.
   Zechariah promises to the Jews here conditionally -- if they became
   obedient to God, and continued in obedience to his word and in his
   doctrine; for unbelief deprives men of all participation in God's
   favor. It is indeed true that had all become unbelieving, Christ would
   have come; for God as he is true would not change his purpose were the
   whole world to become false. Since then the faithfulness of God depends
   not on men, we ought not so to take what the Prophet says here, If ye
   will hear the voice of Jehovah, as though they could, by being
   unfaithful to God, have rendered void the accomplishment of this
   prophecy. Their defection, then, yea, that of the whole nation, could
   not have prevented Christ from coming forth in his own appointed time.
   But the Prophet had another thing in view, even this -- that the Jews
   would become partakers of this blessing, or would enjoy, so to speak,
   this favor, if they embraced God's promise, and obediently submitted to
   his law. For though Christ has already come as the Redeemer of the
   world, yet we know that this benefit is not come to all, and why?
   Because many through unbelief close the door against God and his grace
   through Christ. Hence the faithful alone really know that God has
   spoken, and really partake of his favor, and for this reason, because
   they hear his voice; that is, they first by faith receive what God
   offers, and then they fall not away from his truth, but continue in the
   obedience of faith to the end.

   What the Prophet then had in view, was to show to the Jews that those
   things were spoken in vain, as to them, if they did not attend to God.
   And he shows the way in which they were to be attentive, even by
   hearing the voice of God, that is, by renouncing their own thoughts,
   and by not esteeming God untrue, though he promised what seemed
   incredible. If then they denied themselves, banished their own
   imaginations, wholly attended to God's word, and believed what he had
   said as a Prophet, he assures them that they would really find that
   which he taught them to be true to their own salvation, even this --
   that Christ would come to be a king and a priest, to secure perfect
   happiness to his people.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that since thy Son has been made known to us,
   through whom is brought to us the perfection of all blessings and of
   true and real glory, -- O grant, that we may continue settled in him,
   and never turn here and there, nor fluctuate in any way, but be so
   satisfied with his kingship and priesthood, as to deliver up ourselves
   wholly to his care and protection, and never doubt but that we are so
   sanctified by his grace as to be now acceptable to thee, and that
   relying on him as our Mediator, we may offer ourselves as a sacrifice
   to thee with full confidence of heart, and thus strive to glorify thee
   through the whole course of our life, that we may at length be made
   partakers of that celestial glory which has been obtained for us by the
   blood of thy only-begotten Son. -- Amen.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 7
     __________________________________________________________________

   Lecture One Hundred and Forty-sixth
     __________________________________________________________________

   Zechariah 7:1-3

   1. And it came to pass in the fourth year of king Darius, that the word
   of the LORD came unto Zechariah in the fourth day of the ninth month,
   even in Chisleu;

   1. Et factus est (datus est,) anno quarto Darii regis, sermo Iehovae ad
   Zachariam, quarta die mensis noni Chisleu;

   2. When they had sent unto the house of God Sherezer and Regemmelech,
   and their men, to pray before the LORD,

   2. Nam miserat in domum Dei (hoc est, Templum) Sareezer et Regem-melech
   et viros ejus ad deprecandam faciem Iehovae (aut, Miserat in domum Dei
   Sareezer et Regem-melech, in nominativo casu, et viri ejus ad
   deprecandam faciem Iehovae:)

   3. And to speak unto the priests which were in the house of the LORD of
   hosts, and to the prophets, saying, Should I weep in the fifth month,
   separating myself, as I have done these so many years?

   3. Ad dicendum sacerdotibus qui erant in domo Iehovae exercituum, et
   Prophetis, dicendo, An flebo mense, quinto? Separabo me? quemadmodum
   feci his annis? (est turbata series verborum, quemadmodum solitus sum
   facere his annis?)


   There is no vision here, but the answer which Zechariah was commanded
   to give to the messengers of the captives: for he says that some had
   been sent from Chaldea to offer sacrifices to God, and at the same time
   to inquire whether the fast, which they had appointed when the city was
   taken and destroyed, was to be observed. But there is some ambiguity in
   the words of the Prophet, for it is doubtful whether the two whom he
   names, even Sherezer and Regem-melech, together with the others, had
   sent the messengers of whom mention is made, or they themselves came
   and brought the message from the captives. But this is a matter of no
   great moment. As to the question itself, I am disposed to adopt their
   view, who think that these two came with their associates to Jerusalem,
   and in the name of them all inquired respecting the fast, as we shall
   hereafter see. [68] The Jews think that these were Persian princes; but
   this opinion is frivolous. They are thus accustomed to draw whatever
   occurs to the glory of their own nation without any discretion or
   judgment, as though it had been an object much desired by the Jews,
   that two Persian should go up to the temple. But there is no need here
   of a long discussion; for if we regard the Prophet's design, we may
   easily conclude that these were Jews who had been sent by the exiles,
   both to offer gifts and to inquire about the fast, as the Prophet tells
   us. The sum of the whole then is, that Sherezer and Regem-melech, and
   their companions, came to the temple, and that they also asked counsel
   of the priests and Prophets, whether the fast of the fifth month was
   still to be observed.

   It must first be observed, that though all had not so much courage as
   to return to their own country as soon as leave was given them, they
   were not yet gross despisers of God, and wholly destitute of all
   religion. It was indeed no light fault to remain torpid among the
   Babylonians when a free return was allowed them; for it was an
   invaluable kindness on the part of God to stretch forth his hand to the
   wretched exiles, who had wholly despaired of a return. Since then God
   was prepared to bring them home, such a favor could not have been
   neglected without great ingratitude. But it was yet the Lord's will
   that some sparks of grace should continue in the hearts of some, though
   their zeal was not so fervid as it ought to have been. The same sloth
   we see in the present day to be in many, who continue in the filth of
   Popery; and yet they groan there, and the Lord preserves them, so that
   they do not shake off every concern for religion, nor do they wholly
   fall away. All then are not to be condemned as unfaithful, who are
   slothful and want vigor; but they are to be stimulated. For they who
   indulge their torpor act very foolishly; but at the same time they
   ought to be pitied, when there is not in them that desirable alacrity
   in devoting themselves to God, which they ought to have. Such an
   instance then we see in the captives, who ought to have immediately
   prepared themselves for the journey, when a permission was given them
   by the edicts of Cyrus and Darius. They however remained in exile, but
   did not wholly renounce the worship of God; for they sent sacred
   offerings, by which they professed their faith; and they also inquired
   what they were to do, and showed deference to the priests and Prophets
   then at Jerusalem. It hence appears, that they were not satisfied with
   themselves, though they did not immediately amend what was wrong. There
   are many now, who, in order to exculpate themselves, or rather to wipe
   away (as they think) all disgrace, despise God's word, and treat us
   with derision; nay, they devise crimes with which they charge us, with
   the view of vilifying the word of the Lord in the estimation of the
   simple. But the Prophet shows that the captives of whom he speaks,
   though not so courageous as they ought to have been were yet true
   servants of God; for they sent sacrifices to the temple, and also
   wished to hear and to learn what they were to do.

   He says first, that messengers were sent to entreat the face of
   Jehovah. Here by the word entreating or praying, the Prophet means also
   sacrifices. For it is certain that the Jews prayed in exile, as there
   could have been no religion in them had they not exercised themselves
   in prayer. But the mention made here is of that stated prayer,
   connected with sacrifices, by which they professed themselves to be
   God's people. We may hence also learn, that sacrifices of themselves
   are of no great importance, since prayer, or calling on God, has ever
   the first place. Sacrifices then, and other offerings, were, as we may
   say, additions; (accessoria -- accessions;) for this command ought ever
   to be regarded by the faithful,

   "offer to me the sacrifice of praise." (Psalm 50:14.)

   He says, in the second place, that messengers were sent, that they
   might learn from the priests and the Prophets what was to them
   doubtful. We hence conclude, that it was no gross dissimulation, such
   as is found in hypocrites who pretend to pray to God, but that there
   was a real desire to obey. And, doubtless, when God's word and
   celestial truth are despised, there is then neither any real prayer,
   nor any other religious exercise; for unbelief pollutes and
   contaminates whatever is otherwise in its nature sacred. Whosoever then
   desires rightly to pray to God, let him add faith, that is, let him
   come to God in a teachable frame of mind, and seek to be ruled by his
   word. For the Prophet in telling us what was done, no doubt keeps to
   the method or the order observed by the captives. It was then worthy of
   praise that they not only were anxious to seek God's favor by prayers
   and sacrifices, but that they also sought to know what was pleasing to
   Cod. Nor was it a matter of wonder that they sent to Jerusalem on this
   account, for they knew that that place had been chosen by God as the
   place from which they were to seek the right knowledge of religion.
   Since then Jerusalem was the sanctuary of God, the captives sent there
   their messengers, particularly as they knew that the priests were the
   ambassadors of God, and that the interpretation of the law was to be
   sought from their mouth. They indeed knew that the time was not yet
   come when the doctrine of salvation was to be disseminated through the
   whole world.

   But the Prophet says, that the captives not only inquired of the
   priests, but also of the Prophets. It hence appears, that it was a
   thing commonly known, that God had raised up Prophets, which he had
   ceased to do for a long time. For it was not without reason that Isaiah
   said, that God would yet speak by his Prophets, when he would again
   comfort his people. (Isaiah 40:1.) There had been then a mournful
   silence for seventy years, when no Prophets were sent forth, according
   to what is said in the book of Psalms,

   "our signs we see not, nor is there a Prophet among us."
   (Psalm 74:9.)

   God indeed had been accustomed to lead the people as by an erected
   banner when they dwelt in the holy land, and Prophets continually
   succeeded one another in regular order, according to what the Lord had
   promised by Moses,

   "A Prophet will I raise up in the midst of thee," etc.
   (Deuteronomy 18:15.)

   From the time then in which they had been driven into exile, while
   looking there on one another, they could hear no voice to encourage
   them with hope, until new Prophets were again raised up beyond what
   they expected. And it was God's will that the Prophets should have
   their abode and habitation at Jerusalem, in order that he might gather
   the dispersed Israel; for had there been Prophets in Chaldea, many
   might hence lay hold of a pretext for their slothfulness: "Does not God
   dwell in the midst of us? what need is there of undertaking a difficult
   and toilsome journey? we shall indeed find nothing better at Jerusalem
   than in this exile; for God shows that he is present with us by his
   Prophets." It would have therefore been a great evil to the Jews to
   have Prophets in their exile. But when the captives heard that the gift
   of prophecy appeared again in the temple, they might have called to
   mind what their fathers had heard from the mouth of Isaiah, and also
   from the mouth of Micah, "from Zion shall go forth a law, and the word
   of Jehovah from Jerusalem." (Isaiah 2:3 Micah 4:3.) We now perceive why
   Zechariah joined Prophets to priests.

   But we must bear in mind what we have stated elsewhere that the
   prophetic was, as it were, an extraordinary office, when God took
   others as the ministers of his word besides the priests. For their work
   was sacerdotal; but God meant to condemn the priests by transferring
   the work of teaching to others, that is, when Prophets were taken from
   the common people, or from other families, and not from the Levitical
   tribe. It is not indeed true that all the priests were Prophets; but
   the office itself would not have been transferred to any other tribe,
   had not God thus punished the ingratitude of those who bestowed more
   labor on their own private concerns than on teaching the people.
   However this case may have been, it was an illustrious testimony of
   God's favor, that Prophets at that time had again been raised up. And
   this fact has been added -- that they dwelt nowhere else but at
   Jerusalem, in order to encourage the dispersed to return, and to show
   to them that the place had not in vain been previously chosen by God.
   This is the reason why the Prophet expressly says, that the Prophets,
   as well as the priests, were in the house or in the temple of the Lord
   of hosts.

   The time is also mentioned, the fourth year of Darius, and the ninth
   month and the fourth day [69] The beginning of the year, we know, was
   in March; hence the month Chisleu was November, or a part of October
   and November, for they were wont to commence their months at the new
   moons. Of king Darius we have spoken elsewhere. He was not, indeed, the
   first Darius, the father-in-law of Cyrus, who transferred the monarchy
   to the Persian, but Darius the son of Hystaspes. Passed away then had
   the seventy years, for this, as it has been stated before, was the
   fourth king.

   Let us now consider the question which the captives proposed to the
   priests. They asked whether they were to weep in the fifth month, and
   whether they were to separate themselves as they had done for seventy
   years and more; for some years, as we have seen, had elapsed beyond
   that number. We hence learn that a regular fast was observed from the
   time in which the temple was burned and the city destroyed. He speaks
   here only of the fifth month, but shortly after mention is made of the
   seventh month. It is evident from sacred history that the city was
   demolished and the temple pulled down in the fifth month. It is
   therefore probable that there was a day of mourning observed by the
   people in memory of that sad event. In the seventh month, though not in
   the same year, Gedaliah was slain, and the remainder of the people were
   driven into exile. As the land became then desolate, it is also
   probable that another fast was appointed, that they might yearly humble
   themselves before God, and suppliantly seek his pardon. Since then
   there was a reason for both fasts, it is evident that they could not
   have been condemned by the priests: nor is there a doubt, but that it
   was by the public consent of all, that they every year kept these days
   of weeping. We also see the end which God has in view in prescribing a
   fast, -- that men in coming to him may feel true penitence, and remind
   themselves by their external appearance of their own guilt. As then the
   Jews observed this rule in their fasts, we must conclude that they
   pleased God; for these were religious exercises, by which they might
   have been led to repentance.

   Now they inquired, whether they were to continue their weeping; for the
   temple had now been begun to be built as well as the city. Since the
   reason for their mourning had been, that the temple no longer stood
   where they might offer their sacrifices, and that the holy city had
   been demolished, it was then doubtless right to give thanks to God, and
   to feel joy, when an end came to their calamities. However, the
   captives ventured not to change anything without the authority and
   consent of the priests, so that they might all agree together. And thus
   they also testified that they were true members of the Church, as they
   had no desire to have anything different from others.

   The word fast is not mentioned; but they asked, "Shall we weep?" Hence
   also it appears, that they were not so gross in their ideas as to think
   that the chief part of religion is fasting, as hypocrites do, who
   imagine that they honor God by abstaining from food, and thus mock God,
   who is a Spirit, with mere trifles, when it is his express will to be
   spiritually worshipped. We then plainly see, that the Jews were not
   imbued with this gross and foolish thought, when they established this
   annual fast; for they put weeping in the place of fasting. And why was
   this weeping, except that they went into God's presence conscious of
   their guilt and in a suppliant manner, and testified by external signs
   that they acknowledged their sins, so that they might obtain mercy and
   forgiveness?

   They mentioned also consecration. The word N+Z+R+, nezar, which means
   to separate, is variously explained: but here many interpreters confine
   it to abstinence from food, as though they had said, "Shall we separate
   ourselves from food?" [70] This seems forced to me: I therefore prefer
   to apply it to sanctification; for we know that when a day was
   prescribed for fasting or for offering sacrifices, there was
   sanctification added. For though it became the Jews through their whole
   life to abstain from all defilements, yet we know that when a fast or
   any particular sacrifice was appointed, they were more diligent and
   solicitous to cast aside every pollution. We now then understand what
   the Jews had in view, and what they meant by these words. It now
   follows --
     __________________________________________________________________

   [68] Grotius, Newcome, and others adopt this view; but Blayney justly
   says that [B+J+T+-#L+] is nowhere used in Scripture for the temple; and
   therefore he, in accordance with the Septuagint for the temple; and
   therefore it as the name of the city so called, and situated in the
   tribe of Benjamin. So Drusius, Henderson, and others. Then the true
   version of the whole passage, and the most literal, would be the
   following:--   2. When Bethel sent Sherezer and Regem-melech and its
   men to entreat the face of Jehovah, and to speak to the priests who
   were 3. over the house of Jehovah of hosts, and to the prophets,
   saying, "Shall I weep in the fifth month, separating myself as I have
   done 4. these so many years?" then came the word of Jehovah of hosts to
   5. me, saying, "Speak to all the people of the land, and to the
   priests, saying,"-- "When ye fasted and mourned in the fifth and in the
   seventh, even 6. these seventy years, fasting did ye fast to me, even
   to me? and when ye ate and when ye drank, were not ye yourselves the
   eaters 7. and ye yourselves the drinkers? Were not these the words
   which Jehovah proclaimed by the former Prophets, when Jehovah was
   inhabited and peacable, and her cities around her, and when the south
   and the plain were inhabited?" "Bethel" here means the town; and
   therefore "its," and not "his men," is the proper version; and instead
   of "Shall I weep," the most suitable rendering would be, "Shall we
   weep." That the inhabitants of Judea are intended, and not messengers
   from Babylon, is quite evident from the fifth verse, "Speak to all the
   people of the land." -- Ed.

   [69] Two years had elapsed since the "visions" recorded in the former
   chapters. -- Ed.

   [70] The word means literally "nazariting." It was to do after the
   manner of the Nazarites, who abstained from all delicacies, and from
   society. It appears to have been abstinence as betokened grief and
   mourning; for so we find from the answer, "when ye fasted and mourned,"
   etc. The Targum's version is, "When I restrained my soul from
   pleasures." -- Ed.
     __________________________________________________________________

   Zechariah 7:4-9

   4. Then came the word of the LORD of hosts unto me, saying,

   4. Et datus sermo Iehovae exercituum mihi fuit, dicendo,

   5. Speak unto all the people of the land, and to the priests, saying,
   When ye fasted and mourned in the fifth and seventh month, even those
   seventy years, did ye at all fast unto me, even to me?

   5. Dic ad totum populum terrae et ad sacerdotes, dicendo, Quum
   jejunastis et planxistis in quinto et septimo (mense, subaudiendum est)
   et his septuaginta annis, an jejunando jejunastis mihi, mihi?

   6. And when ye did eat, and when ye did drink, did not ye eat for
   yourselves, and drink for yourselves?

   6. Et quum comedistis, et quum bibistis, annon vos comedistis et vos
   bibistis?

   7. Should ye not hear the words which the LORD hath cried by the former
   prophets, when Jerusalem was inhabited and in prosperity, and the
   cities thereof round about her, when men inhabited the south and the
   plain?

   7. Annon ad sermones quos clamavit Iehova in manu prophetarum priorum,
   quum esset Ierusalem quieta et opulenta (vel, quieta et tranquilla;
   diximus enim alibi de hac voce [J+ShB+T+] et urbes ejus per circuitus
   ejus, et meridies, et campestris regio quieta?

   8. And the word of the LORD came unto Zechariah, saying,

   8. Et factus est sermo Iehovae ad Zachariam, dicendo,

   9. Thus speaketh the LORD of hosts, saying, Execute true judgment, and
   shew mercy and compassions every man to his brother:

   9. Sic dicit Iehova exercituum, dicendo, judiciam veritatis (hoc est,
   verum; non fallax, sincerum et integrum) judicate, et beneficentiam et
   misericordias facite quisque cum fratre suo.


   Here the Prophet tells us that he was sent to the people and to the
   priests, not so much to teach the messengers who came from distant
   lands, as to correct the vices of his own nation; for the Jews had then
   begun, according to their usual manner, to dissemble with God, and had
   glided, as it has elsewhere appeared, into many evil practices. And it
   appears evident, that God did not commit to Zechariah what the
   messengers might bring back to Chaldea; but that an occasion was taken
   to remind the Jews, that they were to look to themselves. It may have
   been the case, that the priests themselves and all the rest had begun
   to raise a controversy, "How is this? our brethren inquire, whether the
   fast is to be still observed:" and the opinions might have been
   various. But as this is doubtful, I leave it as such. We however see
   that the Prophet does not speak here respecting the captives, nor does
   he address to their messengers anything which they might convey to
   Chaldea, but turns his discourse to the priests and to the people. The
   sum of the whole is, that while the captives gave no mean testimony of
   their religion, God reproved the Jews, who had returned to their own
   country, for ingratitude, as they had already begun to pollute
   themselves.

   He therefore brings this charge against them, Have ye fasted to me?
   have ye eaten to me? as though he had said, "God regards not fastings,
   except they proceed from a sincere feeling and tend to a right and
   lawful end." It was then the object of the Prophet to awaken the Jews,
   that they might not imagine that God was pacified by fasting or by any
   other frigid ceremonies, but that they might know that something more
   was required. And we see how prone mankind are to rely on external
   rites, and to think that they have rightly performed their duty to God
   when they have fasted. As then human nature labors under this disease,
   the Prophet is here sent to dissipate this delusion; which he does by
   declaring that fasting does not please God, or is acceptable to him, as
   though it were something meritorious, or as though there was in it any
   holiness.

   He says first, that the word of Jehovah was given to him, that he might
   go to the people of the land and to the priests. We see the truth of
   what I have already said, that the answer was not directed to the
   captives, but to the very inhabitants of the land and to the citizens
   of Jerusalem, and for this reason, -- because they thought that when
   the question respecting fasting was moved, the first and chief part of
   all religion was the subject of inquiry. Hence God, that he might strip
   them of this superstition, says, When ye fasted in the fifth month and
   in the seventh month, and during the seventy years, did ye fast to me
   -- to me? for he has put an affix to the verb, ZJM+T+N+J+, tsametni,
   and afterwards added #N+J+, ani: as though he had said, "Was it to me
   that ye fasted? Shall I approve of such fasting?" There is an emphasis
   in the repetition, as though he had said, that there was no reason for
   the Jews to boast that they faithfully served God, and fully performed
   their duty, because they fasted twice in the year, for they had to do
   with that God who rejected such trifling things.

   We hence learn that nothing is more preposterous than for men to judge
   of God's worship according to their own notions, and to trust in
   themselves. It is indeed easy for us to deceive ourselves; for as we
   are earthly, so we may think that whatever glitters before our eyes is
   most acceptable to God. But the Prophet here reminds us, by one
   sentence, how frivolous are such self-pleasing thoughts; for God meets
   us with this question, "Have ye fasted to me? Are ye to be judges, and
   is it right for you at your pleasure to invent various modes of
   worship? But I remain always like myself, and not transform me
   according to what pleases you; for I repudiate everything of this
   kind."

   By saying, that to themselves they did eat and drink, he intimates that
   to eat and to drink, or to abstain from eating and drinking, are things
   wholly unconnected with the worship of God. Another sense may indeed be
   elicited, -- that the Jews did eat as heathens did: and there will be
   in this case an indirect reproof, -- that they sought to pacify God
   only twice in the year, and that during the rest of the time they were
   heedless and indulged themselves in excesses. We ought indeed to bear
   in mind what Paul says, that

   "whether we eat or drink, all things ought to be done
   to the praise of God." (1 Corinthians 10:31.)

   The law also expressly commanded the Jews to "feast before the Lord,"
   that is, not to taste food without thanksgiving, as though God were
   present. When, therefore, the Jews fasted themselves without any regard
   to God, it is no wonder that their fastings where rejected; for their
   course was not consistent. For though the godly do not always fast, yet
   while they partake most freely of meat and drink, they turn not away
   their thoughts from God, but on the contrary rejoice before him. They
   therefore eat and drink to God, as well as abstain on God's account.
   But the Prophet shows here that the Jews did eat to themselves, and
   that hence their fasting was not regarded before God. This latter sense
   is not unsuitable: but as to the subject itself, it is enough for us to
   know, that the Prophet, as he had to deal with hypocrites, ridicules
   their superstition in their fastings, inasmuch as they thought that
   these were expiations by which their sins were blotted out, and that if
   they abstained for a day or two from meat and drink, God was thereby
   pacified.

   And the Prophet's object is more evident from the next verse, when he
   says, Are not these the words which Jehovah proclaimed by the former
   Prophets? He confirms here his doctrine by many testimonies, that is,
   that God had already through successive ages exhorted the Jews to true
   repentance, and condemned their dissimulation, that they might not
   think that true religion was made up of fasting and of similar things.
   And this the Prophet did, not only to gain or secure to himself more
   credit, but also to render double the wickedness of the Jews; as though
   he had said, that they were apparently very anxious not to offend God,
   but that it was merely a false pretense; for had they from the heart
   wished to please God, they might have long ago learnt that fastings
   were of themselves of no moment, but that a beginning ought to be made
   with true religion and spiritual worship.

   I have already mentioned, that possibly, when the question was raised
   by the captives, much disputing, as it is commonly the case, prevailed
   among the people. But as the Jews ever reverted to their old ways,
   being blindly attached to their frigid ceremonies, and thinking in this
   manner to propitiate God, the Prophet, for this reason, derides their
   preposterous labor and toil. "See," he says, "the only question now is,
   whether there should be fasting, as though this were the principal
   thing before God; in the meantime godliness is neglected, and neglected
   is real calling on God, and the whole of spiritual worship is also
   esteemed by you as nothing, and no integrity of life prevails: for ye
   bite one another, plunder one another, wrong one another, and are
   guilty of lying: ye heedlessly close your eyes to such vices as these;
   and at the same time when fasting is neglected, ye think that the whole
   of religion falls to the ground. These are your old ways, and such were
   commonly the thoughts and doings of your fathers; and it appears
   evident that ye trifle with God, and that ye are full of deceits, and
   that there is not in you a particle of true religion. For God formerly
   spoke loudly in your ears, and his words were not obscure when he
   exhorted you by his Prophets; he showed to you what true repentance
   was, but effected nothing. Is it not then quite evident that ye are now
   acting deceitfully, when ye so carefully enquire about fasting?" We now
   perceive what force there is in this sentence, Are not these the words
   which Jehovah formerly proclaimed? For it was not enough to remind the
   Jews of true repentance; but this reproof was needful, in order more
   sharply to stimulate them; and it was wholly necessary to discover
   their hypocrisy, that they might not be too much pleased with external
   performances.

   That they might not then object, that what they asked respecting God's
   counsel was done with a good intention, the Prophet answers them,
   "Where are the words by which God had testified as to what can please
   him?" And for the same purpose he uses the word, Q+R+#, kora,
   proclaimed: for he does not say, that God merely declared words by his
   Prophets, but that he uttered them loudly, and as it were with a full
   mouth. "See," he says, "ye enquire as though ye were in doubt, and that
   the knot could hardly be untied, and as though it were a matter of
   great moment. God has indeed not only spoken, but has also cried aloud
   in the ears of your fathers; in the meantime ye tread under foot his
   teaching, or pass it by with closed eyes." What does this mean? to
   enquire so anxiously about fasting, and at the same time to despise
   what is far more important? In a similar manner does Christ also
   condemn hypocrites, because they hesitated not to swallow a camel,
   while they were wont to strain at a gnat, (Matthew 23:24;) for in
   trifling things they dared not to attempt anything; but as to gross
   wickedness, they leaped over it as it were with the audacity of wild
   beasts. The object then of the Prophet's words was to show that the
   Jews did not seriously and in earnest enquire respecting God's will,
   but pretended to be very attentive to religion, while they openly, and
   with gross and headless audacity, rejected the true doctrine, which was
   by no means ambiguous, as God had by his many Prophets clearly taught
   them and their fathers what he required from them.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as we are so inclined to dissimulation, we
   may learn strictly to examine ourselves, and to descend into our own
   consciences, so that none of us may sleep in self-delusion, but be so
   displeased with our hidden vices, as in the meantime to aspire after,
   and with every care and labor, to attain true religion, and so strive
   to devote ourselves wholly to thee, that we may groan under the burden
   of our sins, and so suppliantly flee to thy mercy, as at the same time
   to be touched with true penitence, until having at length put off the
   corruptions of our flesh, we shall be received into that purity which
   has been prepared for us in heaven by Jesus Christ our Lord. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Forty-seventh

   Thus saith Jehovah of hosts, [71] 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 mercies [72] 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 --
     __________________________________________________________________

   [71] Both Newcome and Henderson render the verb [#M+R+] here in the
   past tense -- "Thus spake Jehovah of hosts;" and this seems right, as
   the reference is made to what the Lord had spoken by the former
   Prophets, as it appears from the 11th verse. -- Ed.

   [72] Rendered "kindness and mercy" by Henderson, but more correctly
   "mercy and compassion" by Newcome; or they may be rendered "mercy and
   sympathies." The meaning is, "Do acts of mercy and of compassions," or
   sympathies. -- Ed.
     __________________________________________________________________

   Zechariah 7:10

   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. [73] Let us proceed --
     __________________________________________________________________

   [73] There is one sentence passed by unnoticed, rendered thus by
   Newcome,-- Neither imagine in your heart
   Every man evil againsthis brother. Verbatim it is-- And the evil of
   (or, evil to) man, his brother,
   Devise ye not in your heart. They were not to devise or contrive in
   their hearts any evil or wrong to man, he being a brother. This sense
   is given in the Targum, and by Grotius, Henry, and others; but
   Henderson, following the Septuagint, gives another meaning; and his
   version or rather paraphrase is -- And think not in your heart of the
   injury
   Which one hath done to another. But the original can hardly admit of
   such a construction: the former, no doubt, is the true meaning. -- Ed.
     __________________________________________________________________

   Zechariah 7:11-12

   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 S+R+R+T+, 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. [74]

   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.
   [75] 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 Prophets [76] 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 --
     __________________________________________________________________

   [74]   And withdraw the shoulder,--Newcome. He adds, "The line occurs
   in Nehemiah 9:29. The metaphor is taken from beasts that decline the
   yoke. See Hosea 4:16." And turned their back rebelliously,--Henderson
   He observes that "to turn the shoulder is equivalent to turning the
   back upon any one. The cause of such action is traced to a refractory,
   rebellious, and intractable disposition." Literally it is-- And gave
   (or presented) the shoulder of turning away. It is a metaphor taken, as
   some say, from refractory children or servants, who being admonished,
   despise and reject what is commanded them, as Drusius observes, by
   turning their backs. This is the most suitable view according to the
   context. Non-attendance to God's word, and not insubordination, is the
   subject. They refused to hear, turned their backs, and pretended
   deafness, or conducted themselves as though they were deaf. Then the
   source of this conduct is mentioned; the heart was made as hard as
   adamant, so that they would not hear the law and the words sent by the
   Prophets. The want of attention is throughout the subject; and the
   evident fact is first referred to, in the various ways in which it
   displayed itself; and then it is traced up to an adamantine heart. This
   is often the way in which things are stated by the Prophets -- the most
   palpable acts are first stated, then the most hidden participles. --
   Ed.

   [75] It occurs in this sense only here and in the two places referred
   to. Jerome says that it is a stone which breaks every metal, and can be
   broken by none; and that hence in Greek it is rendered [adamas], which
   means unconquerable. -- Ed.

   [76] Literally it is, "By his Spirit, by the hand of the former
   Prophets." Henderson justly remarks, "The double agency by which the
   divine will was communicated is recognised--that of the inspiring
   Spirit and that of the instruments inspired. -- Ed.
     __________________________________________________________________

   Zechariah 7:13

   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. [77]

   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 --
     __________________________________________________________________

   [77] The verse may be thus literally rendered --   13. And it was, as
   he had called, and they heard not, So "call shall they do, and I will
   not hear," Said Jehovah of hosts. The Prophet relates what Jehovah had
   said when the Jews refused to hear him. The verb [#M+R+] here, as in a
   former instance, is to be rendered in the past tense. It is improperly
   rendered "saith" in our version, and also by Newcome and Henderson. The
   past tense is observed by Marckius. Then the beginning of the following
   verse is a continuation of what Jehovah had said--   14. "And I will
   drive them as by a whirlwind Among all the nations whom they know not;"
   And the land became desolate after them, Without a passenger and
   without an inhabitant; Yea, they made the land of delight a desolation.
   The first two lines are literally thus-- "And I will whirlwind them
   Over all the nations whom they know not." In the three last lines the
   Prophet states what the effect had been. Newcome says, that [M%],
   "them," after "know," is redundant. It is an instance of two pronouns,
   relative and personal, "whom they knew them not." It is the same in
   Welsh, "Y rhai nad adwaenant hwynt." -- Ed.
     __________________________________________________________________

   Zechariah 7:14

   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 S+E+R+, 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.
     __________________________________________________________________

   Prayer

   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
     __________________________________________________________________
     __________________________________________________________________

   Chapter 8
     __________________________________________________________________

   Lecture One Hundred and forty-eighth
     __________________________________________________________________

   Zechariah 8:1, 2

   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 Q+N+#,
   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; [78] 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 zeal [79] 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 --
     __________________________________________________________________

   [78] Many MSS. have [#L+J+], "to me," after "hosts," a reading
   confirmed by the Targum, Syriac, and the Septuagint. Barb. MS.; and it
   is no doubt the true one.--Ed.

   [79] Newcome has followed our version. The rendering of Henderson is
   the same with that of Calvin, -- I have been zealous for Zion with
   great zeal. The comparison is evidently what Calvin refers to above; it
   is the jealousy of a husband for the honor of his wife. Blayney has no
   good reason for saying that this verse refers to what was past, and the
   following to the state of things at that time; for the verbs in both
   instances are in the same tense, the perfect, which often includes the
   present, that is, the perfect up to the present time; as the future in
   Hebrew, and also in Welsh, includes the present as well as what is to
   come. If we say, "I have been jealous," etc., we must add in the next
   verse, "I have returned," etc. But it would be better in our language
   to use in both instances the present tense, "I am jealous," etc., and,
   "I am retained," etc. -- Ed.
     __________________________________________________________________

   Zechariah 8:3

   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 Jerusalem [80] 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 holiness [81] 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 --
     __________________________________________________________________

   [80] "The walls of the city were not dedicated, Nehemiah 12:27, till
   above sixty years after this prophecy."--Newcome.

   [81] This verse presents an example of an inverted order in the words,
   often met with in Scripture. Zion and Jerusalem are first mentioned,
   then Jerusalem and Zion. "Truth" here seems especially to mean
   faithfulness, as opposed to perfidy; for Jerusalem had become
   unfaithful and broken her covenant with God. "Holiness" included what
   was moral and ceremonial. -- Ed.
     __________________________________________________________________

   Zechariah 8:4

   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. [82]

   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 --
     __________________________________________________________________

   [82] "Longevity and a numerous offspring were especially promised under
   the old dispensation, but uniformly in connection with obedience to the
   law. Deuteronomy 4:40; 5:16,33; 6:2; 33:6,24; Isaiah 65:20." --
   Henderson.
     __________________________________________________________________

   Zechariah 8:5

   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 --
     __________________________________________________________________

   Zechariah 8:6

   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 --
     __________________________________________________________________

   Zechariah 8:7, 8

   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. [83] And how this was to be fulfilled we shall hereafter
   see.
     __________________________________________________________________

   [83] Blayney and Henderson consider these words, "truth" and
   "righteousness," as belonging as equally to the two foregoing
   sentences, as applying to the people as well as to God. But they seem
   more properly as applying to God, as truth connected with righteousness
   refers to his faithfulness, confirmed by his justice in the performance
   of his promise. God is true or faithful, and further, he is righteous
   or just, so that what he has promised will surely be fulfilled. See 1
   John 1:9. -- Ed.
     __________________________________________________________________

   Prayer

   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.

     __________________________________________________________________

   Lecture One Hundred and Forty-ninth
     __________________________________________________________________

   Zechariah 8:9-11

   9. Thus saith the LORD of hosts; Let your hands be strong, ye that hear
   in these days these words by the mouth of the prophets, which were in
   the day that the foundation of the house of the LORD of hosts was laid,
   that the temple might be built.

   9. Sic dicit Iehova exercituum, Roborentur manus vestrae, qui auditis
   in diebus his verba haec ex ore Prophetarum, qui (fuerunt) in die quo
   fundata est domus Iehovae exercituum, et templum extrueretur.

   10. For before these days there was no hire for man, nor any hire for
   beast; neither was there any peace to him that went out or came in
   because of the affliction: for I set all men every one against his
   neighbour.

   10. Quia ante dies istos merces hominis non fuit, et merces jumenti
   nulla, et egredienti et venienti nulla pax ab angusta (vel, prae
   afflictione,) et emisi cunctos homines, quemque in socium suum.

   11. But now I will not be unto the residue of this people as in the
   former days, saith the LORD of hosts.

   11. At nunc non secundum dies superiores ego (agam) cum reliquiis
   populi hujus (agam non est in contextu, sed supplendum est,) dicit
   Iehova exercituum.


   The Prophet having taught us that God was reconciled to his people,
   does now seasonably exhort the Jews to prepare themselves for work and
   strenuously to exert themselves in erecting the temple, and also in
   building the city: for as we have stated, many were then become
   slothful, as they thought that they were soon to be destroyed by their
   enemies, and that what they built with great labor, toil, and expense,
   would be presently demolished. Hence it was that sloth had crept in, so
   that many had left off the building both of the temple and of the city:
   and we have also seen elsewhere, that they were too intent on building
   their own houses, and at the same time neglected the temple; for each
   looked to his own private advantage, and also to his own pleasures. The
   Prophet Haggai sharply reproved this indifference, (Haggai 1:4;) and
   the Lord clearly showed that he had punished this their sloth; for they
   preferred their own houses to the temple, and through want of faith
   trembled, as though their restoration was a mockery. As then the people
   by their ingratitude had almost wiped away the recollection of their
   deliverance, the Prophet Haggai severely reproved them; and Zechariah
   now touches on the same subject.

   Hence he says, that before they had begun the work of building the
   temple, the land was sterile, as though it was cursed by God, and that
   they were deprived of their hope, and that whatever they attempted
   proved useless; but that after they had begun, through the
   encouragement given them by the Prophets, to take courage to build the
   temple, things changed for the better, and that openly, so that it was
   easy to conclude, that God had been previously displeased with them,
   but that now he was favorable, as all things went on prosperously. This
   change then was a clear token both of God's displeasure and of God's
   favor; for he had justly chastised his people as long as they were
   under the influence of unbelief, so as not to proceed with the work of
   building the temple; and afterwards the favor of God had begun to shine
   on them, as God gave them abundance of provisions, and proved in
   various ways that he was now favorable to them. Zechariah therefore
   mentions these things, that they might proceed more cheerfully with
   their work, and not provoke God's wrath, which they had previously
   found to have been so much to their loss, and that they might seek to
   enjoy his blessing, which was now so manifest before their eyes. This
   is the import of the whole.

   He says, Thus saith Jehovah of hosts, Strengthened let be your hands.
   He exhorts them to perseverance: but as men become weak, and many
   things occur which enfeeble or break down their courage, he uses the
   word, strengthen; for it is often necessary to gather new strength, and
   to confirm a pious resolution. Let us now then learn to apply this
   doctrine to our own benefit, and let us understand what experience
   sufficiently teaches us, even this -- that our hands, though at first
   well prepared, are yet soon relaxed, and as it were loosed, and even
   entirely fail, unless new strength be now and then attained; and that
   this is effected when we are animated by God's word, and rise superior
   to the trials which enfeeble us. And Zechariah will presently inform us
   whence this strength was to be sought, even from the promises which
   they had already heard from the Prophets; for he would have in vain
   exhorted them to persevere, had not the ground of confidence been
   mentioned. For when God is silent, our minds, though before abundantly
   ready and willing, must languish, and at length wholly fail.

   We then see that there can be no courage in men, unless God supports
   them by his word, so that they may recover their lost strength and
   regain their alacrity. Had the Prophet only bidden them to take
   courage, they might have replied, that there was nothing in their
   circumstances to encourage them; but when the word of God was set
   before them, every excuse was taken away; and they were now to gird up
   the loins, and boldly to fight, inasmuch as God supplied them with
   weapons.

   Be strong, he says, ye who hear in these days these words from the
   mouth of the Prophets. Though Zechariah is not often concise in his
   words, but in many parts diffuse, yet he is so here, and the whole
   verse is very emphatical; for after having said that they were not
   destitute of God's promises, he adds, "in these days," and also "these
   words." He intimates that they were not only taught a general truth,
   that they were to render obedience, but that God himself would be their
   leader to direct their steps and to show them the way: in a word, he
   omits nothing to enable them to proceed without difficulty with the
   work which they had begun. There is then an emphasis intended by the
   demonstrative, "these," "these;" for the Prophet intimates that God was
   continually speaking to them, and that he announced not only a general
   truth, but specific words, by which they might guide their feet and
   their hands in every action. And he says, that those words were heard
   from the mouth of the Prophets, for God intended honor to be done to
   his servants; and it is, as it has been often stated, a true test of
   faith, when God descends not himself from heaven, or does not appear to
   us in a visible form, but makes use of men as his ministers. Yet
   Zechariah briefly intimates, that the Prophets are not the authors of
   the promises, which are necessary to raise up, support, and stimulate
   our minds; for the Lord only employs their service; and this is what he
   means by the word mouth

   He now adds, Who were in that day in which was founded the house of
   Jehovah, in order to build the temple. Not much time had elapsed since
   they had begun again to build the temple, and the foundations had been
   laid; but the work had been discontinued through the unbelief of them
   all, and also through the private regard of each to his own interest.
   For as they were in suspense and doubtful, there arose sloth and
   indifference, and avarice possessed them, so that they despised the
   temple of God. But he says now that during that short time God often
   spoke to them by his Prophets with the view of correcting their delay
   and tardiness, for the Prophet mentions here as it were but one day,
   for the purpose of expressing how short the time had been. Less
   excusable then was their sloth, since God daily spoke to them and
   confirmed by new Prophets what the former ones had said. [84]

   It follows, For before these days there was no hire for man, and no
   hire for beast, no peace to passengers, because I had sent forth all
   men, each one against his friend. The Prophet mentions here, as I have
   already said, evidences of God's curse, by which the Jews might have
   learnt that he was displeased with their neglect in disregarding the
   building of the temple, for while omitting that they paid attention to
   their domestic affairs. He therefore reminds them of what might have
   made them to fear, lest they should go on still to provoke God; for
   they had been taught, to their great loss, not to excite in this manner
   his displeasure: and Zechariah, no doubt, as well as Haggai and
   Malachi, had often addressed the people on this subject; for we see how
   prone is the disposition of us all to relapse into forgetfulness when
   God in any measure relaxes in his discipline. We presently shake off
   every fear when exempt from evils. This is the reason why it is needful
   for us to be often reminded of those judgments of God which we have
   experienced, according to what is done here by Zechariah.

   Before these days, he says, there was no hire for man, and no hire for
   beast; that is, there was no profit from the labor of men or of beasts.
   He takes it as granted, that men were not tardy in their work, and that
   beasts performed their labors, but that no fruit appeared. And whence
   was it the labor of men and of beasts was unprofitable, except from
   God's curse, as the law testifies? (Deuteronomy 28:8.) For when the
   Prophets speak of God's curse they refer to the law, and only apply to
   their present purpose what is stated generally in the law. As then God
   declares in the law that he will bless the work of the hands, Zechariah
   draws this inference that God was displeased when men and beasts toiled
   laboriously without any advantage.

   He then adds, There was no peace. When men labor in vain, thirst and
   want of all things must follow; for though the labor of man, we know,
   is of itself of no value, yet when blessed by God it is the means of
   promoting fertility, so that the earth may supply us with food. On the
   other hand, when the labor of man is barren, even the earth itself
   refuses to bring forth fruit. It was then no light calamity when God
   visited the people with poverty and famine. But another evil is added,
   no less dreadful and even more grievous that the land was so harassed
   by enemies that no travelling was safe. Hence he says, that there was
   no peace to him who went out or to him who came in; that is, there was
   no free or peaceable travelling, but they were exposed to pillage and
   plunder. In a word, Zechariah teaches us here, that the Jews were under
   a curse both within and without, for the land disappointed those who
   cultivated it, as it yielded no fruit, and then they were exposed to
   hostile assaults.

   With regard to the words, M+N% H+ZJR+, men etsar, some render them, on
   account of distress, "there was no peace on account of distress." But
   we may retain the proper meaning of the preposition M+N%, mem, "there
   was no peace from distress;" that is, there were none safe from
   inconvenience and molestation. [85]

   The reason is added, Because God had sent forth all men, each one
   against his neighbor. The Prophet designedly subjoined this, that the
   Jews might know that these evils could not be ascribed to fortune, as
   though men did rise up thoughtlessly one against another. Hence he
   reminds them that their quietness was disturbed by the just and hidden
   judgment of God, for he can turn as he pleases the hearts of men; he
   now inclines them to humanity or to mercy, and then he turns them to
   madness and ferocity. That the Jews might know that they had to do with
   God, the Prophet declares here that men had been sent forth, that they
   might mutually rage and assault one another.

   Hence they who use the word permit, not only take away from what the
   Prophet means, but wholly pervert his doctrine and extinguish its light
   altogether: for God does not say here that he was still when the Jews
   ill-treated one another; but he meant to have this attributed to his
   judgment. For when almost the whole world was hostile to a few men, and
   those related to one another, they ought surely to have been united
   among themselves; for necessity conciliates even the most alienated,
   and even pacifies those who have been previously the most violent
   enemies. Since, then, the Jews were assailed by foreign enemies, they
   ought to have been friends among themselves, or at least to have been
   so softened as not to be so hostile towards one another. As then they
   raged against their own bowels, so that no one spared his own friends,
   God more fully shows by this circumstance that he was the author of
   these confusions. And how God kindles the hearts of men to ferocity,
   and is yet free from all blame, has been explained elsewhere. God
   indeed executes his righteous judgments, when he sets men one against
   the other; and if we inquire into the cause and the end, we shall find
   that men are in this way justly punished. As then in God's judgments
   there ever shines forth the highest equity, there is no reason for men
   to try to implicate him in their own perdition, or to devolve on him a
   part of the blame. God then justly excites the hearts of men into
   madness, and yet men themselves bear the whole blame, though God draws
   them here and there against their will, and makes use of them as his
   instruments; for the hidden purpose of God does not excuse them, while
   nothing is less their object than to obey his word, though they are
   guided by his hidden operation. We know that no work pleases God, but
   when there is a willing obedience, which none of the reprobate ever
   render; and we also know that all works are to be judged according to
   the end designed. We must therefore consider what was the reason that
   God thus set men against one another, and what end he had in view. But
   we have elsewhere discussed this subject at large.

   Let us then now, in short, bear this in mind, that the Jews mutually
   harassed and distressed one another, not by chance, but because the
   Lord, who was their enemy and whose wrath they had provoked, had sent
   them forth as enemies among themselves.

   He afterwards adds, But now, not according to former days, shall I be
   to the remnant of this people, saith Jehovah of hosts. Zechariah now
   reminds them that things had changed for the better, as it was evident
   that God was propitious to them. And if the cause of this change be
   asked, the answer is, the building of the temple. If nothing had been
   said by the Prophets, the Jews might have only conjectured, but every
   doubt had been removed; for God had threatened then with punishment
   which he afterwards inflicted, and then he exhorted them to repentance,
   and said that he would be reconciled to them: when the Jews rightly
   considered these things, they had no need of having recourse to
   conjectures. It was indeed fully evident that God regarded them with
   favor, and that the fruits of his favor were before their eyes; and
   they were thus encouraged to proceed with the work of building the
   temple. It now follows --
     __________________________________________________________________

   [84] The verse may be thus rendered-- Thus saith Jehovah of hosts,
   Strengthened be your hands,
   Who hear in these days
   Those very words from the mouth of the Prophets,
   Which ye heard in the day of founding the house
   Of Jehovah of Hosts, the temple, that it might be built. As in a former
   instance, chapter 2:4, [#L+H+], repeated, should be rendered "these"
   and "those." Blayney borrows after "which" the verb "ye heard," from
   the former line; but Henderson considers [D+B+R+W+] to be understood,
   "which were spoken." The former is the most obvious. -- Ed.

   [85] Calvin has in this instance followed the Septuagint, and so has
   Newcome; but the Targum has "propter hostem -- on account of the
   enemy;" and the same is the most common meaning of the Hebrew; and such
   is the rendering of Drusius, Marckius, Dathius, and Henderson. We may
   give this literal version of the whole verse,--   10. For before those
   days, The hire of man, it was nothing; And the hire of beast, not any;
   And to the goer and the comer, No peace from the enemy; And I sent
   forth every man, Each one against his neighbor. The word [ZJR+] is
   perhaps more strictly an oppressor than an enemy, though it be often
   rendered by the latter word. The verb means to straiten, to confine,
   and thus to distress, to afflict, or to oppress. Not a foreign but a
   domestic enemy is here meant, as intimated in the two last lines. The
   "sending forth" shows that these enemies were robbers; and this is also
   evident from the statement that "goers" and "comers" were not safe.
   Hence our version and that of Newcome are wrong, in which "I set" is
   found instead of "I sent forth," the proper meaning of the verb used
   here. "I sent" of Henderson is not quite correct, for the idea is not
   fully expressed. -- Ed.
     __________________________________________________________________

   Zechariah 8:12

   12. For the seed shall be prosperous; the vine shall give her fruit,
   and the ground shall give her increase, and the heavens shall give
   their dew; and I will cause the remnant of this people to possess all
   these things

   12. Quia semen pacis, vitis proferet fructum suum, et terra proferet
   fructum suum (est quidem aliud nomen, sed idem significat,) et coeli
   dabunt rorem suum; et possidere faciam reliquias populi hujus omnia
   haec.


   Here Zechariah promises the continuance of God's favor, which the Jews
   had now begun to taste. God then had in part openly showed that he was
   a Father to the Jews, by dealing liberally with them: but in order more
   fully to strengthen them in their perseverance, Zechariah says that
   this favor would be continued.

   And he says first, that there would be the seed of peace. Some think
   that it is called the seed of peace because the cultivation of the
   fields, while the assaults of enemies were dreaded, was deserted; no
   one dared to bring out his oxen or his horses, and then even when the
   husbandmen sowed their fields, it was not done as in seasons of
   quietness and security. As then the fields, when badly cultivated in
   times of war, do not produce a full crop, so they think that it is
   called the seed of peace, when husbandmen are permitted to employ
   necessary labor, when they are free from every fear, and devote
   securely their toils on the cultivation and the sowing of their fields.
   Others explain the seed of peace to be this -- that it is so when
   neither storms, nor tempests, nor mildew, nor any other evils do any
   harm to the corn and fruit. But as ShL+W+M%, shelum, means often in
   Hebrew prosperity, we may so take it here, that it would be the seed of
   peace, that is, that the seed would be prosperous; and this
   interpretation seems to me less strained. It shall then be the seed of
   peace, that is, it shall prosper according to your labor; what is sown
   shall produce its proper fruit. [86]

   There is added an explanation -- The vine shall yield its fruit, and
   the earth shall yield its increase, and the heaven shall yield its dew.
   We hence conclude that it was called the seed of peace, because the
   husbandmen gained their object when the earth, irrigated by the dew of
   heaven, was not sterile, and when the produce was abundant, when there
   was plenty of corn and wine, and of other things. There is then peace
   or prosperity as to the seed, when the corn grows according to our
   wishes, and comes to maturity, and when heaven responds to the earth,
   and withholds not its dew, as we have seen in another place. In short,
   God testifies that the remnant of his people should abound in all good
   things, for the heaven would not withhold from them its rain, nor the
   earth shut up its bowels.

   But God ever recalls his people to himself, that they may depend on his
   blessing; for it would be a cold doctrine were we not persuaded of this
   -- that the earth is not otherwise fruitful than as God gives it the
   power of generating and of bringing forth. We ought therefore ever to
   regard the blessing of God, and to ask of him to supply us with food,
   and to pray him every day, as we are taught, to give us our daily
   bread. But few do this from the heart, and hardly one in a hundred so
   turns his thoughts to God's hand as firmly to believe that he daily
   receives from him his daily food. We now understand what the Prophet
   means in these words. It now follows --
     __________________________________________________________________

   [86] It is not easy to know the precise meaning of this phrase, capable
   as it is of various explanations. Jerome, Grotius, and Marckius
   consider "the remnant," mentioned in the preceding verse, as meant by
   the seed, "For the seed shall be peace," or peacable, instead of being
   rebellious as before. The verse, as stated by Marckius, may be thus
   rendered, -- For to the seed of peace
   Shall the vine yield its fruit, etc. But what seems most consonant with
   the whole passage, is to regard [Z+R+E+] as meaning seed-time or
   sowing, (Genesis 8:22,) and to consider [ShL+W+M%] to be, in its
   ordinary sense, as signifying peace or peacable. It was said before, in
   verse 10, that there was no peace to goers and comers, such as went
   forth to labor in the field: but now there was to be a different state
   of things. Then the version would be, --   12. For the sowing-time will
   be peacable; The vine shall give its fruit, And the land shall give its
   increase, And the heavens shall give their dew: Yea, I will cause the
   remnant of this people To inherit all these things. But most follow
   Calvin's view: so do Newcome and Henderson. Blayney considers [Z+R+E+]
   a participle, and construes the words in connection with the former
   verse, "I will not be to the residue of this people such as I was in
   former days," (that is, a sower of discord, as verse 10,) "but a sower
   of peace." This certainly makes the construction easier. -- Ed.
     __________________________________________________________________

   Zechariah 8:13

   13. And it shall come to pass, that as ye were a curse among the
   heathen, O house of Judah, and house of Israel; so will I save you, and
   ye shall be a blessing: fear not, but let your hands be strong.

   13. Et erit, quemadmodum fuistis maledictio inter gentes, domus
   Iehudah, et domus Israel; sic servabo vos et eritis benedictio: ne
   timeatis, roborentur manus vestrae.


   He goes on with the same subject, and in this verse he states two
   contrary things, in order to render more clear what he teaches here --
   that while God was angry the earth was barren, and all things went on
   unhappily with the Jews; but that when God had begun to be reconciled,
   the earth had as it were changed its nature, and brought forth
   plentifully, and that they were in every way made blessed.

   Hence he says, As ye have been a curse, etc. Here again he mentions and
   reminds them how miserable they were while they minded only their
   private interest, and by neglecting the temple manifested their impiety
   and ingratitude; for what ought they to have been more ready to do when
   they returned to their country than to build the temple, and to offer
   there sacrifices to God, in order to avow him as the author of their
   deliverance? But the temple was neglected; and the Prophet concludes
   that they must have been extremely forgetful, if they did not consider
   what their condition was as long as they had no care for the temple;
   and he says that they had been a curse among the nations; that is, that
   they were an example of a curse, according to the threatening of the
   law. For it is a mode of speaking frequent in Scripture, that the
   people were a curse; and the common formula of cursing was -- "Let the
   Lord curse thee as he does the Jews." Zechariah then says that the Jews
   had been a curse, that they had not only been smitten by God's hand,
   but that they had been given up to calamities, in order that they might
   become to all detestable, and bear in a manner signs of God's wrath
   imprinted on them. Whoever then at that time looked on a Jew, he might
   see that he had the appearance of bearing a curse. In short, Zechariah
   means that the Jews had been punished in a manner not common or usual,
   but that God had executed on them dreadful judgments, which made it
   evident to all that he was grievously offended with them. Ye have been
   then a curse among all nations [87]

   He then adds, So I will save you, as ye shall be a blessing. The word
   save is introduced that God might more clearly set forth his favor,
   lest the Jews should think that the change had been effected by
   fortuitous change; for we know that men's thoughts soon change, and
   they feign this or that cause that they may obscure God's providence.
   God then, before he promises that they should be a blessing, says that
   he would save them. What it is to be a blessing may be easily learnt
   from the opposite clause. They are then said to be a blessing who bear
   evident tokens of God's favor and kindness. So the Prophet means, that
   when people wished to be prayed for, or when they wished well to one
   another, this would be the common form of their requests -- "May God
   bless us as he blesses his chosen people: as the Jews are dear to God,
   so may he favor us with the same or similar kindness." Thus then we see
   that the Jews were a curse, when exposed to extreme reproaches; and
   that they became a blessing when God manifested towards them tokens of
   favor, and showed in reality, or by the effect, that he was pacified
   towards them.

   He says, in the last place, Fear ye not; strengthened be your hands. He
   exhorts them to entertain hope, for fear stands opposed to confidence;
   and fear, proceeding from unbelief, cannot be otherwise dissipated but
   by God's promises made to us, which chase away all doubts. Rightly then
   does the Prophet teach us that the Jews had no reason to fear, for he
   declares that God was propitious to them. We indeed know that all fear
   cannot be wholly driven away from the hearts of men; for it would be
   necessary to deprive us of every feeling before we could regard dangers
   without fears. But though fear is natural to us, and occasions of fear
   ever occur to us, yet the fear of unbelief may be dispelled by faith;
   and hence it is no wonder that God condemns fear, when he promises
   salvation to his elect. But as I have said, we ought to observe that
   there is here a contrast between condemnable fear and that confidence
   which relies on God's word. We must also add, that the confidence of
   God's children is never so complete that they are free from all fear,
   even the fear of unbelief; but still we ought to struggle against it,
   so as not to be hindered in the course of our calling. And this we
   learn more fully from the end of the verse.

   Strengthened be your hands. But why does the Prophet forbid the Jews to
   fear? even for this purpose, -- that they might arouse themselves for
   the work which the Lord had allotted to them, and not allow fear to
   retard them or to prevent them to persevere.

   We now then perceive how the faithful become prepared and ready to
   render service to God: sloth must first be shaken off -- but how? even
   by having fear removed. What is the remedy for healing fear? even to
   recomb on the promises of God; for when our minds are composed, the
   hands and the feet and all the members will be ready to do their
   office. Alacrity both of mind and heart and of all the members follows,
   when fear is shaken off, and when men begin so to rely on God's word,
   as to know that his help is enough for them against all dangers, and to
   dread nothing, being convinced that the Lord will by his power remove
   all hindrances.
     __________________________________________________________________

   [87] Calvin takes no notice of the words "House of Judah, and house of
   Israel." This has occasioned difficulty to some interpreters. But
   Newcome thinks that "many of the ten tribes" returned with "the house
   of Judah" from captivity, and are here addressed. Henderson is of the
   same opinion, and adds these remarks -- "They also (that is the house
   of Israel) returned to Palestine, [B+J+M+J+M% H+#L+H+], in the very
   days (verse 15) to which it (the prophecy) refers. All attempts to
   discover them at more recent periods have proved utterly fruitless; and
   the idea that they must still exist somewhere in the world, and are
   still to be restored in their tribal state, has arisen from
   misconstruction of those prophecies which refer to the return from
   Babylon." -- Ed.
     __________________________________________________________________

   Prayer

   Grant, Almighty God, that as thou sees us to be cold and frigid, when
   all our actions ought to be consecrated to thee, and all our members to
   be devoted to thy service in obedience to thy word, -- O grant, that we
   may every day courageously strive against our natural indifference, and
   contend with all hindrances, and boldly repel all assaults which Satan
   may make, so that though our fervor may not be such as it ought to be,
   we may yet with sincere desire and genuine affection of heart ever
   advance in the course of our calling, until we reach the goal and be
   gathered into thy kingdom to enjoy the victory which thou hast promised
   to us, and with which thou also daily favourest us, until at length it
   be fully enjoyed, when we shall be gathered into thy celestial kingdom,
   through Christ our Lord. -- Amen.

     __________________________________________________________________

   Lecture One Hundred and Fiftieth
     __________________________________________________________________

   Zechariah 8:14, 15

   14. For thus saith the LORD of hosts; As I thought to punish you, when
   your fathers provoked me to wrath, saith the LORD of hosts, and I
   repented not:

   14. Quia sic dicit Iehovah exercituum, Quemadmodum cogitavi malum
   inferre vobis dum me inflammarunt (aut, provocarunt) patres vestri,
   dicit Iehova exercituum; et non poenituit me;

   15. So again have I thought in these days to do well unto Jerusalem and
   to the house of Judah: fear ye not.

   15. Sic conversus sum, cogitavi diebus istis benefacere Ierosolymae et
   domui Iehudah, ne timeatis.


   The Prophet confirms the truth in the preceding verse, when he said
   that there would be a wholly different lot to the Jews, as they would
   in every way be blessed. He shows the cause of the change; for God
   would begin to favor them, who had been before displeased with them. We
   indeed know that the Holy Spirit everywhere calls men before God's
   tribunal, that they may know that no adversity happens to them, except
   through their sins. So also in this place Zechariah reminds us, that
   God had been angry with the Jews, because they had provoked his wrath.
   But now a promise is added, that God had turned; not that he had
   changed his mind, but he meant to show that he was pacified. [88] We
   indeed know that we are to judge of God's love or hatred to us by
   outward things; for when God treats us severely, manifest tokens of his
   wrath appear; but when he deals kindly with us, then the fruit of
   reconciliation seems evident. According to this view does he now say,
   that God was of another mind than formerly towards the Jews; for he
   designed to show them kindness, having before sharply and severely
   chastised them. But we must more particularly consider each part.

   He says, that as God had previously resolved to punish the Jews, he was
   now inclined to show mercy, and that they would find him as it were
   changed and different from what he had been. These verses, as I have
   said, are explanatory; for the Prophet had briefly promised that the
   Jews would be a remarkable example of being a blessed people, but he
   now shows why God had previously inflicted on them so many evils and
   calamities, even because their fathers had provoked his wrath. And when
   he says that he had visited them on account of the crimes or sins of
   their fathers, we must understand this of the body of the people.
   Superfluous then is the question which some interpreters moot, Whether
   God punished the children for the sins of their fathers, when yet he
   declares in another place, that the soul that sins shall die: for in
   this place the Prophet does not distinguish the fathers from the
   children, but intimates that God had not been propitious to the Jews,
   because they had before greatly provoked his wrath. There is yet no
   doubt, but that every one justly suffered the punishment of his
   iniquity. The import of the whole is, that the Jews gained nothing by
   evasion, for God had not without reason visited them, but had rendered
   a just reward for their sins. This is one thing.

   What he adds, that God repented not for being thus angry, means the
   same as though he had said, that the Jews through their perverseness
   had only rendered God's rigour inflexible. Zechariah then reminds us,
   that when men cease not to add evils to evils, and obstinately rush on
   as though they would make war with God, he then becomes as it were
   obstinate too, and according to what is said in the eighteenth Psalm,
   "deals perversely with the perverse." The reason then why God declares
   that he had been implacable to his people, is, because the wickedness
   of those whom he had spared and long tolerated was become unhealable;
   for when he saw that they were wholly perverse, he armed himself for
   vengeance.

   And hence we may gather a general truth, -- that God cannot be
   intreated by us, except when we begin to repent; not that our
   repentance anticipates God's mercy, for the question here is not, what
   man of himself and of his own inclination can do; as the object of
   Zechariah is only to teach us, that when God designs to forgive us, he
   changes our hearts and turns us to obedience by his Spirit; for when he
   leaves us in our hardness, we must necessarily be ever afflicted by his
   hand until we at last perish.

   We must at the same time notice what I have also referred to, -- that
   God here closes the mouths of the Jews, that they might not murmur
   against his severity, as though he had dealt cruelly with them. He then
   shows that these punishments were just which the Jews had endured; for
   it had not been for one day only, but for a continued succession of
   time, that the fathers had excited his wrath. The reason why he speaks
   of the fathers rather than of themselves is, because they had for a
   long series of years hardened themselves in their wickedness, and
   corruption had become in them as it were hereditary. He now says that
   he had turned; not that he was of another mind, as we have already
   said, but this is to be understood of what the people experienced; for
   God seemed to be in a manner different, when he became kind to them and
   showed them favor, having before manifested many tokens of vengeance.

   Now at the end of the verse the Prophet reminds us of the application
   of his doctrine, even to encourage the Jews, that they might go on with
   alacrity in the work of building the temple. But we have said that we
   ought to be armed with God's promises, so that we may with courageous
   hearts follow wherever he may call us; for we shall all presently faint
   except we find that the hand of God is present with us. Since then we
   are by nature slothful and tender, and since inconstancy often creeps
   in, this is our only remedy, -- that when we seek to go on in the
   course of our calling to the end, we know that God will be ever a help
   to us; and this is what the Prophet now teaches us. He then applies
   what he had before promised to its legitimate purpose, -- to encourage
   the Jews to lay aside their fear, courageously to undertake their work,
   and to expect what was not yet evident, even a complete restoration. It
   follows --
     __________________________________________________________________

   [88] Some, as Drusius, Newcome, and Henderson, as well as our own
   translators, have regarded this verb "turned" as used here adverbially,
   as it is evidently in some places, "So again have I thought," or
   purposed: but the construction here is not the same as when it occurs
   in that sense; and it is to be taken here in contrast to the not
   repenting in the preceding verse. God in the former instance did not
   turn, or change, or repent; but now he is said to have turned. I render
   the two verse thus,--   14. For thus saith Jehovah of hosts,-- As I
   fully purposed to render evil to you, Because your fathers made me
   extremely angry, Saith Jehovah of hosts, And I did not repent; 15. So
   have I turned, and fully purposed in these days To do good to
   Jerusalem, And to the house of Judah; fear not. The verb [Z+M+M%] is
   more than to think or to purpose; it being a reduplicate verb, it
   signifies to purpose firmly or fully. The Septuagint and the Syriac
   version supply and before it in verse 15. -- Ed.
     __________________________________________________________________

   Zechariah 8:16, 17

   16. These are the things that ye shall do; Speak ye every man the truth
   to his neighbour; execute the judgment of truth and peace in your
   gates:

   16. Haec verba quae facieties (Haec sunt, nam nomen [D+B+R+J+M%] est
   supervacuum, Haec sunt igitur quae facietis,) Loquimini veritatem,
   quisque cum socio suo; veritatem et judicium pacis judicate in portis
   vestris;

   17. And let none of you imagine evil in your hearts against his
   neighbour; and love no false oath: for all these are things that I
   hate, saith the Lord

   17. Et vir (et quisque) malum socio suo ne cogitetis in cordibus
   vestris; et jusjurandum mendacii ne diligatis; quia omnia haec sunt
   quae odio habeo, dicit Iehova.


   Zechariah exhorts them here to true repentance, by showing that more
   things were to be hoped for than what they saw with their eyes; and at
   the same time he shows that it was not enough for them assiduously to
   build the city and the temple; but he requires other things, even that
   they should observe integrity and justice towards one another. We
   indeed know that the Jews were so given to their own ceremonies, that
   they thought that holiness existed in them: and this error Zechariah
   had before condemned, and now he inculcates the same truth, -- that if
   they wished to have God propitious to them, and also wished to enjoy
   continually that goodness which they had already tasted, they were to
   strive to secure it not only by sacrifices and other ceremonies, but
   especially by attention to justice and equity.

   But the Prophet does not here mention every part of an upright life,
   but only refers to some things. This mode of speaking is quite common,
   as we have already often noticed. The Prophet then states a part for
   the whole; but still he includes generally the whole of the second
   table, when he says that these things were to be observed, [89] even
   that they should speak the truth; that is, deal faithfully with one
   another, abstain from every falsehood and deceit, and from every kind
   of craftiness, -- and also that they should execute justice in their
   gates. And because he names neighbors here, it would be very absurd for
   anyone hence to conclude, that it is lawful to defraud strangers, or
   those with whom we have no near connection: but the Prophet by this
   term meant only to set forth the atrocious conduct of the Jews, who
   spared not even their friends and their brethren. Though then it is a
   wicked thing to deceive any one, even the farthest from us, it is yet a
   greater crime when one lies in wait for his near neighbor and brother:
   and we know that this mode of speaking occurs everywhere in the law;
   for God, in order to restrain us from evil deeds, has set before us
   that kind of sin which we are constrained by the impulse of nature to
   detest. Thus he speaks of secret hatred as being murder. Then the
   Prophet in this place meant more sharply to reprove the Jews, because
   such barbarity had prevailed among them, that no one regarded his
   neighbor, but raged as it were against his own bowels.

   As to the words, truth and the judgment of peace, he intimates by them,
   that not only individuals were privately given to evil deeds, but that
   also the court of justice was full of frauds and wrong acts, while it
   ought to have been the sanctuary of justice. Though many may be
   perversely wicked among the people, yet their audacity and wickedness
   are always restrained, when the laws are put in force, and incorrupt
   judges rule. But the Prophet shows that the judges had become like
   robbers, for there was no integrity in the gates. He mentions truth
   first, for the judges craftily perverted all truth by
   misrepresentations, as it is commonly the case. For even the worst of
   men do not openly say that they approve of a wicked deed; but they find
   out disguises by which they cover their own baseness, and that of those
   who do wrong, whom they favor, when bribed with money. It is then
   necessary that truth should have the first place in courts of justice.
   By the judgment of peace he understands, when his own is given to every
   one. Some think that what is right is called the judgment of peace,
   because when mercenary judges condemn and oppress the innocent, and for
   gain's sake patronise what is wrong, many tumults often arise, and then
   open war ensues: but as the word peace has a wide meaning in Hebrew, we
   may take the judgment of peace as meaning only a calm and a rightly
   formed judgment. The Jews, we know, administered justice in the gates.

   He afterwards adds, And think not evil every one against his friend.
   Here the Prophet not only condemns open wrongs, but also the hidden
   purposes of evil. We hence learn, that the law was not only given to
   restrain men as it were by a bridle, and that it not only contains a
   rule of life as to outward duties, but that it also rules their hearts
   before God and angels. The law is indeed really spiritual; and
   extremely gross and foolish are they who think that they satisfy the
   law of Moses, when they abstain from murder and theft and other evil
   deeds; for we see that the Prophets everywhere required a right feeling
   in the hearts as Zechariah does in this place, who reminds the Jews,
   that they were not to devise evil against their friends, no, not in
   their hearts. He might have omitted the last words; but he meant to
   condemn those frauds which were wont to be covered by many and various
   disguises. Though then men may not bring forth their wickedness, yet
   Zechariah shows that God will punish it; for whatever dwells within,
   however concealed it may be from the eyes of men, however hidden it may
   be in the depth of the heart, it must yet come to an account before
   God.

   He adds another kind of evil, even perjury, And love not the oath of
   falsehood. He might have said, swear not to the injury of thy neighbor;
   but there is to be observed here a contrast between the perverted love
   of men and the hatred of God. As then God hates a false oath as all
   other frauds and falsehoods, so he forbids us to desire it: for if we
   wish to please God, we must see what he requires from us, inasmuch as
   we designedly provoke his wrath when we desire or covet what he
   declares that he hates. In a word, Zechariah shows that God would be
   propitious and kind to the Jews, provided they truly and from the heart
   repented, and attended to what was right and just -- not only to build
   the temple, to offer sacrifices, and to observe other rites, but also
   to form their life according to what integrity required; to labor not
   only by external acts to discharge their duties towards their
   neighbors; but also to cleanse their hearts from all hatred, all
   cruelty, and all depraved affections. It now follows --
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   [89] Literally it is, "These the words which ye shall do." The term
   "words" means here what the words contain, and may therefore be
   rendered,