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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 ⁸⁰⁸⁰     “The walls of the city were not dedicated, Nehemiah 12:27, till above sixty years after this prophecy.”—Newcome. 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 ⁸¹⁸¹     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. 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 —

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. ⁸²⁸²     “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.

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 —

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 —