(Calvin. Commentaries on the Prophet Zechariah. Part 2)
Lecture One Hundred and Thirty Five
Zechariah 1:5,6
5 Your fathers, where [are] they? and the prophets, do they live for
ever?
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.
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. 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 judgements, 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 judgements; but after their death these judgements 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 laboured 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 endeavour as far
as I can, that you may remember what I teach after my death." (2
Pet. i. 15.) We now perceive the object of the Prophet.
He then immediately adds, BUT MY WORDS AND MY STATUTES 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 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, 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 judgement 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--
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,
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.
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].
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.
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.
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 endeavour 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 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
enquires 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 colours 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 colours 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 colour, 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, 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 favoured 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 judgements, 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 defence 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: 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
judgements, 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 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 labour 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 colours 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 colour, 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 judgements, 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.
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
succour 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.
(Calvin... on Zechariah)
Continued in Part 3...
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