(Calvin. Commentaries on the Prophet Zechariah. Part 17)
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:
15 So again have I thought in these days to do well unto Jerusalem
and to the house of Judah: fear ye not.
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 favour 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. 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
favour, 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 -
Zechariah 8:16,17
16 These are the things that ye shall do; Speak ye every man the
truth to his neighbour; execute the judgement of truth and peace in
your gates:
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.
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;
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 neighbours 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 neighbour 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 neighbour, but raged
as it were against his own bowels.
As to the words, truth and the judgement 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 favour, when
bribed with money. It is then necessary that truth should have the
first place in courts of justice. By the judgement of peace he
understands, when his own is given to every one. Some think that
what is right is called the judgement 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 judgement of peace as meaning only a calm and a
rightly formed judgement. 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 neighbour; 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 labour not only by external
acts to discharge their duties towards their neighbours; but also to
cleanse their hearts from all hatred, all cruelty, and all depraved
affections. It now follows -
Zechariah 8:18,19
18 And the word of the LORD of hosts came unto me, saying,
19 Thus saith the LORD of hosts; The fast of the fourth month, and
the fast of the fifth, and the fast of the seventh, and the fast of
the tenth, shall be to the house of Judah joy and gladness, and
cheerful feasts; therefore love the truth and peace.
He confirms the same truth, that such would be the restoration
of the Church that all the memory of their sorrows would be
obliterated. We have already said, that some fasts were observed by
the Jews after the destruction of their city. Before two only were
mentioned, but now the Prophet names four. In the fourth month the
city was taken, and in the fifth the temple was destroyed and burnt
down; in the seventh was Gedaliah slain, who had remained with the
residue of the people who had been gathered by him; and the fast of
the tenth month, as some think, was appointed when the city was
besieged. If so, the fast of the tenth month preceded the rest, then
followed the fast of the fourth month, in the third place the fast
of the fifth month, and, lastly, the fast of the seventh month, on
account of the death of Gedaliah.
These then were tokens of mourning to the time of the
restoration; for when the city was besieged, God raised up, as it
were, a sign of dreadful vengeance; and when Nebuchadnezzar broke
through the wall of the city, it was then openly forsaken by God;
after the burning of the temple there remained no hope, except that
some of the common people continued in the land under the protection
of Gedaliah. The root, as it were, of the people was cut off, but
some thin fibres were remaining; and when even these were torn
asunder, when all who could be found were led into exile, the favour
of God had wholly disappeared as to the outward appearance. It
behaved then the Jews to be in mourning and humiliation, that they
might seek pardon from God. We shall not then say, that these fasts
were without reason, and foolishly appointed by them, for they were
at liberty to testify their sorrow; nay, it was an act of piety
humbly in their guilt to deprecate the wrath of the celestial Judge,
when they perceived that he was displeased with them. But God now
promises joy, which was to extinguish all sorrow, as the rising of
the sun drives away all the darkness of the night.
But the Prophet seems to allude to what he had before taught
when he indirectly taunted the Jews, because they were too anxious
about keeping fasts, while they neglected the main things. But the
simple meaning is, that if the Jews really repented and sincerely
sought to return to God's favour, there would be an end to all their
miseries, so that there would be no need of fasting.
We must also remember that the design of fasting is this, that
those who have sinned may humble themselves before God, and go as
suppliants before his throne, that they may confess their sins and
condemn themselves. Fasting then is, as it were, the habit of
criminals when they desire to obtain pardon from God; for Christ
says, that there is no fasting at marriages and during festal days.
(Matt. 9: 15.) We then see that there is here promised a restoration
which was to put an end to every former cause of sorrow among the
people; not that these fasts of themselves displeased God, for they
were appointed, as we have said, for a good purpose - that the
people might thus exercise themselves in acts of piety, and also
stimulate and support their hope till the time of their deliverance;
but Zechariah pursues what he had begun - that God was now plainly
reconciled, for he favoured his people, and proved this by the
blessings he bestowed.
With regard to festal days, we know that among other things
they are expressly mentioned by Moses, "Thou shalt rejoice before
thy God." (Deut. 12: 18.) When therefore the Jews celebrated their
festal meetings, it was the same as though they stood before God,
and were thus fully persuaded that they were in his presence.
Forasmuch then as God thus designed to exhilarate his people by
festivals, the Prophet does not without reason say, that the fasts,
which had been signs of mourning, would be turned into joy and into
festal days. Moreover, the Prophet thus speaks, because the
observance of the law, which prevailed while the people were in a
state of security, had been interrupted in their exile - as though
he had said, "As food expelled you to a foreign land, and made you
while exiles from your country to grieve and mourn, so now being
restored you shall have joy, and religiously keep your festal days."
And thus he indirectly reproves the Jews for having deprived
themselves of their festal days, in which the law invited them to
rejoice, for they had profaned them. God would not have suffered to
be discontinued what he had commanded, had not religion been
corrupted; for on this account it was that things changed for the
worse, and that sorrow succeeded, which is here designated by
fastings.
At length he concludes by saying, Love ye then truth and peace.
By truth he means integrity, as we have said before; and Zechariah
includes in this word the whole of what is just and right: for when
our hearts are cleansed, then the rule of justice and equity is
observed. When then we deal sincerely with our neighbours, all the
duties of love freely flow from within as from a fountain. As to the
word peace, it may be explained in two ways: either as in the former
instance when he mentioned the judgement of peace in the sense of
judgement rightly formed, and thus to love peace is to love good
order; or it may be taken for God's blessing, as though the Prophet
said, "If ye wish to be in a good and prosperous state, observe
integrity towards one another; for God will ever be present by his
blessing, provided ye be sincere and faithful. Ye have in a manner
sought a curse for yourselves, and dried up as it were the fountain
of God's blessings by your wickedness and your frauds. If then truth
reign among you, all felicity shall accompany it; for the Lord will
bless you." I shall not proceed farther now.
Prayer.
Grant, Almighty God, that as thou invites us so kindly and
graciously to thyself, we may not be refractory, but with every evil
affection subdued, offer ourselves to thy service; and since thou
requires nothing else from us but to observe what is right towards
one another, - O grant that we may be mindful of that brotherhood
which thine only-begotten Son has consecrated by his own blood, and
call on thee as our Father, and prove by the whole of our conduct
that we are thy children; and may every one of us so labour for one
another, that being united in heart and affection, we may with one
consent aspire after that blessed life, where we shall enjoy that
inheritance which has been prepared and obtained by the blood of thy
Son, and through him laid up for us in heaven. - Amen.
(Calvin... on Zechariah)
Continued in Part 18...
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