(Calvin. Commentaries on the Prophet Zechariah. Part 19)
Lecture One Hundred and Fifty-second.
Zechariah 9:2-4
2 And Hamath also shall border thereby; Tyrus, and Zidon, though it
be very wise.
3 And Tyrus did build herself a strong hold, and heaped up silver as
the dust, and fine gold as the mire of the streets.
4 Behold, the Lord will cast her out, and he will smite her power in
the sea; and she shall be devoured with fire.
Zechariah goes on with the same subject: for he says now, that
destruction was nigh all the nations who, being neighbours, harassed
the people of God. Yesterday I briefly referred to what he had in
view, which was to show, that God would so defend his Church as to
execute vengeance on all the ungodly who had unjustly persecuted it;
and he spoke of the kingdom of Syria, which was contiguous to Judea.
But he now goes farther, - that the wrath of God would extend to the
remoter parts of Syria: for Hamath is Antioch the great, and it gave
a name to a part of Syria. Damascus was the metropolis of the Syrian
empire. But as we have said elsewhere, this word is variously taken
in Scripture, but generally for the whole country extending from
Judea to the Euphrates and even beyond it. We now then see why
Zechariah adds Antioch to Syria, as though he had said, that God
would now be the avenger of his people, not only by rewarding
bordering cities, but also those afar off. He then passes on to
Tyrus and Simon, which were, as it is well known, cities on the
sea-side, and were also nigh to the Jews; for there was no great
distance between Galilee and Phoenicia. But as we said yesterday,
destruction is denounced on all the nations who had been inimical to
the chosen people.
He says that Hamath, or Antioch, would be in its border. All
nearly with one consent apply this to Judea or to Jerusalem, but
they are mistaken; and this whole chapter is misunderstood by all
expositors, Jews and others. I indeed feel ashamed when I see how
widely they have departed from the meaning of the Prophet, and it
will be almost a trial to me wholly to reject their mistakes. But it
will become plainly evident that none of them have understood what
the Prophet means.
They thus explain the passage, that Antioch would be within the
borders of Judea, as God would consecrate to himself the lands which
were before heathen. But the Prophet no doubt says, as I have
already stated, that Antioch would be within the borders of Syria
whenever God should visit them all for their wickedness, as though
he had said, "God will involve in the same punishment that part of
Syria which derives its name from Antioch, because with united
forces had all the Syrians assailed his chosen people; though then
they are far distant from Judea, they shall yet partake of the same
punishment, because they took up arms against his Church." Hamath
then, or Antioch, shall be in the borders of Damascus; that is, it
shall not be exempt from the punishment which God will inflict on
the bordering kingdom of and. And as we advance this view will
become more clear.
He adds, Tyrus and Sidon, though it be very wise. The particle
"ki" is used, which is properly causal; but we may gather from many
parts of Scripture that it is taken as an adversative. Either
meaning would not, however, be unsuitable, that God would take
vengeance on the Sidonians and Syrians, because they were very
crafty, or though they were cautious, and seemed skilful and cunning
in managing their affairs: they were not however to escape God's
judgement. If the former meaning be approved, it was the Prophet's
object to show, that when men are extremely provident and labour to
fortify themselves by crafty means, God is opposed to them; for it
is his peculiar office to take the crafty by their own craftiness.
As then too much cunning and craftiness displease God, it may
suitably be said, that the Syrians and Sidonians were now summoned
before God's tribunal, because they were extremely crafty, as is
commonly the case with merchants in wealthy and maritime cities; for
they learn much cunning by the many frauds which they are almost
compelled to use. Since then the Sidonians and Syrians were such, it
was right to denounce vengeance on them. But the other view is
equally suitable, that all the craft of Tyrus and Simon would not
prevent God from executing his judgement. As to myself, I think that
a reason is here given why God threatens ruin to the Syrians and
Sidonians, even because they were given to crafty artifices, and
thus circumvented all their neighbours.
But he uses a good word by way of concession; for all who
intend to deceive cover their craft with the name of wisdom or
prudence. "They wish to be cautious," when yet they wickedly deceive
others by their intrigues and frauds. A concession then is made as
to the word wise: but the Prophet at the same time teaches us, that
this kind of wisdom is hateful to God, when by the loss of others we
increase our own wealth: for an explanation immediately follows -
For Tyrus has for herself built a fortress. The Prophet shows
by these words how very cautious or prudent the Syrians had been;
for they fortified themselves by strongholds, and thought themselves
to be beyond the reach of danger. He then adds, and heaped to
herself silver as dust, and gold as the mire of the streets, that
is, accumulated wealth above measure; for he mentions "dust" and
"mire" as signifying an immense heap; as though he had said, "They
have worthless heaps of silver and gold for their vast abundance".
He no doubt includes silver and gold in the fortress which he
mentions; for I do not confine the word fortress only to towers and
strongholds; but the Prophet, as I think, states generally, that
Tyrus was so furnished and fortified with wealth, forces, and all
kinds of defences, that it thought itself impregnable.
There is a striking correspondence between "tsor" and "matsur".
"Tsor", he says, has built "matsur", a fortress. It is a paronomasia
worthy of notice, but cannot be retained in Latin.
He now declares that God would be an avenger. Behold, he says,
Jehovah will possess, or cause to possess, as some read, but they
are mistaken, owing to the two meanings of the verb "yarash" which
means to possess and also to expel or impoverish; for interpreters
think that a hope of favour and of salvation is here given to these
cities, and say that they are now chosen by God as a possession. But
this is wholly contrary to the intention of the Prophet, as it
appears more clearly from a view of each clause.
Jehovah then will expel her, and smite her strength. The
Prophet no doubt alludes to what he had already said - that Tyrus
had heaped silver and gold; now on the other hand he declares that
Tyrus would be exposed to a scattering; for the heap of gold and
silver it had laid up would be dissipated by God: he will then
dissipate; or if one chooses to take the verb as meaning to reduce
to want, the contrast would thus be suitable - God will then
impoverish, or expel her. Afterwards he adds, In the sea will he
smite her strength. As Tyrus, we know, was surrounded by the sea,
the Prophet by this reference shows God's power in taking vengeance
on her; for the sea would be no restraint or hindrance to God, when
he resolved to enter there. The Syrians, indeed, thought themselves
safe from every hostile attack, for they had the sea on every side
as a triple wall and a triple rampart. Nor was Tyrus altogether like
Venice; for Venice is situated in a stagnant sea, while the
situation of Tyrus was in a very deep sea, as historians plainly
show who relate its assault by Alexander the Great. It had indeed
been before taken and plundered; but he did what none had ever
thought of - he filled up a part of the sea, so that Tyrus was no
longer an island.
We now see what Zechariah had in view, when he threatened ruin
to Tyrus, though its strength was in the midst of the sea, beyond
the reach of fortune, as it is commonly said. And she shall be
consumed by fire. He means that Tyrus would not only be plundered,
but wholly demolished; for we know that even the strongest things
are consumed by fire. It follows -
Zechariah 9:5
Ashkelon shall see it, and fear; Gaza also shall see it, and be very
sorrowful, and Ekron; for her expectation shall be ashamed; and the
king shall perish from Gaza, and Ashkelon shall not be inhabited.
In this verse also is described the devastation of those cities
which the Prophet names; as though he had said, that all those
cities which had risen up against God's people were devoted to
extreme vengeance. Zechariah says that none would be exempt from
punishment, since the hand of God would be stretched forth, and
extend everywhere, so that it might be easily concluded, that all
those who had unjustly harassed the Church would be thus rewarded
for their cruelty. This is the import of what is here said.
He says that Ascalon would see and fear; for at that time the
Ascalonites were hostile to the Jews. He speaks the same of Aza,
which the Greeks called Gaza; but they were deceived in thinking it
was a name given to it by Cambyses, for the reason that Gaza means a
treasure in the Persian language. This is childish. It is indeed
certain that it has been owing to a change in the pronunciation of
one letter; for "ayin" is guttural among the Hebrews, and was
formerly so pronounced, like our g: as they called Amorrah,
Gomorrah, so Aza is Gaza. We have spoken of this elsewhere.
Now it appears from geography that these cities were near the
sea, or not far from the sea, and having this advantage they
gathered much wealth. But as wealth commonly generates pride and
cruelty, all these nations were very troublesome to the Jews. This
is the reason why the Prophet says that grief would come on Gaza,
and then on Ekron and on other cities. He adds, Because ashamed
shall be her expectation. There is no doubt but they had placed
their trust in Tyrus, which was thought to be impregnable; for
though enemies might have subdued the whole land, there a secure
station remained. Since they all looked to Tyrus, the Prophet says
that their hope would be confounded, when Tyrus was overthrown and
destroyed. The sum of the whole is, that the beginning of the
vengeance would be at Tyrus, which was situated as it were beyond
the world, so as not to be exposed to any evils. He says then that
the beginning of the calamity would be in that city, to which no
misfortunes, as it was thought, could find an access. And then he
mentions that other cities, on seeing Tyrus visited with ruin, would
be terrified, as their confidence would be thus subverted. He
afterwards adds, Perish shall the king from Gaza, and Ascalon shall
not be inhabited; that is, such a change will take place as will
almost obliterate the appearance of these cities. It follows -
Zechariah 9:6
And a bastard shall dwell in Ashdod, and I will cut off the pride of
the Philistines.
In this verse the Prophet denounces a similar ruin on Azotus,
and the whole land of the Philistines, or on the whole land of
Palestine. For what interpreters say, that the Jews would dwell at
Azotus as strangers, that is, though they had previously been
counted aliens, is to reach neither heaven nor earth. The Prophet on
the contrary means, that after the destruction of these cities, if
any inhabitants remained, they would be like strangers, without any
certain habitation. The Prophet then mentions the effect, in order
to show that the country would be waste and desolate, so as to
contain no safe or fixed dwellings for its inhabitants. Some render
it spurious, as it is rendered in some other places; and they
understand it of the Jews, because they had been before in a mean
condition, as though they were like a spurious race. But their
opinion is probable, who derive "mamzer" from "zur" which means to
peregrinate; and they quote other instances, in which the double
"mem", is used in the formations of a noun; and it is easy to prove,
from many passages of scripture, that "mamzer" means a stranger. And
if any one carefully considers the design of the Prophet, he will
see the truth of what I have said - that is, that his object is to
show, that all the inhabitants of Azotus, and of the land of the
Philistine, would be like lodgers, because all places would be
desolate through the slaughter and devastations of enemies. As then
Ashdod and Palestine had been before noted for the number of their
people, the Prophet says that all the cities of Palestine, and the
city Ashdod, would be deserted, except that there would be there a
few scattered and wandering inhabitants, like those who sojourn in a
strange land. It follows -
Zechariah 9:7
And I will take away his blood out of his mouth, and his
abominations from between his teeth: but he that remaineth, even he,
shall be for our God, and he shall be as a governor in Judah, and
Ekron as a Jebusite.
Interpreters do also pervert the whole of this verse; and as to
the following verse, that is, the next, they do nothing else but
lead the readers far astray from its real meaning. God says now,
that he will take away blood from the mouth of enemies; as though he
had said, "I will check their savage disposition, that they may not
thus swallow down the blood of my people." For here is not described
any change, as though they were to become a different people, as
though the Syrians, the Sidonians, the Philistine, and other
nations, who had been given to plunders, and raged cruelly against
the miserable Jews, were to assume the gentleness of lambs: this the
Prophet does not mean; but he introduces God here as armed with
power to repress the barbarity of their enemies, and to prevent them
from cruelly assaulting the Church.
I will take away blood, he says, from their mouth; and he says,
from their mouth, because they had been inured in cruelty. I will
cause, then, that they may not as hitherto satiate their own lust
for blood. He adds, and abominations, that is, I will take from the
midst of their teeth their abominable plunders; for he calls all
those things abominations which had been taken by robbery and
violence. And he compares them to wild beasts, who not only devour
the flesh, but drink also the blood and tear asunder the raw
carcass. In short, he shows here, under the similitude of wolves and
leopards and wild boars, how great had been the inhumanity of
enemies to the Church; for they devoured the miserable Jews, as wild
and savage beasts are wont to devour their prey.
It afterwards follows, and he who shall be a remnant. Some
translate, "and he shall be left," and explain it of the Philistine
and other nations of whom mention is made. But the Prophet doubtless
means the Jews; for though few only had returned to their country as
remnants from their exile, he yet says that this small number would
be sacred to God, and that all who remained would be, as it were,
leaders in Judah, however despised they might have been. For there
was no superiority even in the chief men among them; only they
spontaneously paid reverence to Zerubbabel, who was of the royal
seed, and to Joshua on account of the priesthood; while yet all of
them were in a low and mean condition. But the Prophet says, that
the most despised of them would be leaders and chiefs in Judah. We
now perceive the Prophet's meaning; for after having predicted the
ruin that was nigh all the enemies of the Church, he now sets forth
the end and use of his prophecy; for God would provide for the good
of the miserable Jews, who had been long exiles, and who, though now
restored to their country, were yet exposed to the ill treatment of
all, and also despised and made even the objects of scorn to their
enemies. He then who shall be a remnant, even he shall be for our
God, as though he had said, "Though the Lord had for a time
repudiated you as well as your fathers, when he drove you here and
there and scattered you, yet now God has gathered you, and for this
end - that you may be his people: ye shall then be the peculiar
people of God, though ye are small in number and contemptible in
your condition."
Then he adds, these remnants shall be as leaders in Judah, that
is, God will raise them to the highest honour; though they are now
without any dignity, they shall yet be made by God almost all of
them princes. It then follows, And Ekron shall be as a Jebusite.
Some explain thus - that the citizens of Ekron would dwell in
Jerusalem, which the Jebusites had formerly possessed; and others
give another view, but nothing to the purpose. The Prophet speaks
not here of God's favour to the citizens of Ekron, but on the
contrary shows the difference between God's chosen people and
heathen nations, who gloried in their own good fortune: hence he
says, that they should be like the Jebusites, for they at length
would have to endure a similar destruction. We indeed know, that the
Jebusites had been driven out of that town, when Jerusalem was
afterwards built; but it was done late, even under David. As then
they had long held that place and were at length dislodged, this is
the reason why the Prophet says, that though the citizens of Ekron
seemed now to be in the very middle of the holy land, they would be
made like the Jebusites, for the Lord would drive away and destroy
them all. He afterwards adds -
Zechariah 9:8
And I will encamp about mine house because of the army, because of
him that passeth by, and because of him that returneth: and no
oppressor shall pass through them any more: for now have I seen with
mine eyes.
He concludes what he had been speaking of, - that God would be
the guardian of his chosen people, so as to repel on every side the
violent assaults of enemies. It is then the same as though he had
said, "though the Church is not strongly fortified, it shall yet be
impregnable, for God's protection is of more value than all human
strength, than all aids and helps." God then compares himself here
to a moat and a bulwark, and other kinds of fortresses, I will be,
he says, a camp to my house. He mentions here house rather than
city, that the Jews might feel confident that there was sufficient
help in God alone, though they might dwell in a private house or in
a cottage. "My Church, though it be a small house, will I yet
surround with my defences, so as to render it safe from all harm."
He says, from the army; and then, from him that passes through,
and from him that returns. He places the army in opposition to the
house; and thus he exhorts the Jews, not to regard their own
strength, but to know that God alone is far better shall all armies.
Though then the whole world united together and collected all its
forces, he still bids them to be calmly confident, for God alone
would be sufficient to put to flight all armies. And according to
the same meaning he refers to him that passes through and who
returns; as though he had said, "Though enemies may wander through
the whole earth and occupy it from one end to the other, yet I will
cause my house to remain safe." By him that returns, he intimates,
that though enemies renewed their armies the second and the third
time, yet God's strength would be always sufficient to check their
assaults. In a word, what is here taught is the perpetuity of the
safety of God's people, for he will never be wearied in defending
them, nor will his power be ever lessened. It often happens that
those who with the best intention succour their neighbours, by
degrees grow wearied, or they may have their efforts prevented by
various events; but the Prophet tells us, that God is not like men,
wearied or unable, after having once helped his people and repelled
their enemies; for he will be always ready to aid his people, were
enemies to renew the battle a hundred times.
By enemy then he means forces; by passing through, the
obstinate cruelty of enemies; and by returning, new wars, which one
undertakes, when disappointed of his hope, by collecting a new army
and repairing his strength.
At length he adds, And pass shall no more the extortioner
through them. This sentence explains what he had figuratively
expressed, - that though the Jews had been exposed to the will of
their enemies, yet God would not hereafter suffer them to be
unjustly treated and to be plundered as they had been: for under the
name of extortioner he includes all plunderers who had spoiled the
miserable Jews of their goods. Then he says, For I have seen with
mine eyes. It would be frigid, nay insipid, to explain this clause
as some do, that is, as though the Prophet had said, - that he
related what had been made known to him from above: for on the
contrary God testifies here, that he had seen with his eyes how
cruelly and disgracefully the Jews had been treated. And some, while
they regard God as the speaker, very unwisely give this explanation,
- that God already foresaw what he would do. But evidently God
assigns here, as I have said, a\ reason why he purposed to deliver
the Jews from injuries, and for the future to keep them safe and
defend them; and the reason given is, because he saw what grievous
wrongs they were suffering. And the Prophet speaks according to the
usual manner adopted in Scripture; for though nothing is hid from
God's eyes, yet he is rightly said to see what he takes notice of,
and what he declares must be accounted for before his tribunal.
Though then God saw even before the creation of the world what was
to take place afterward in all ages, yet he is rightly said to see
what he begins to call to judgement. The Jews indeed thought they
were neglected by him; for the Scripture everywhere says, that God
closes his eyes, is asleep, lies down, forgets, cares not, when he
hides himself and appears not as the avenger of wrongs. Hence, on
the other hand, the Lord declares here, that he saw with his eyes
those things which were not to be tolerated, inasmuch as enemies had
passed all bounds, and had so far advanced and indulged in
wantonness, that their pride and cruelty were become intolerable.
Prayer.
Grant, Almighty God, that as the ungodly at this day take such
delight in their own filth, that the weakness of our faith is
somewhat disturbed by their pride and arrogance, - O grant, that we
may learn to lift up our eyes to thy judgements, and patiently wait
for what is now concealed, until thou puttest forth the power of
thine hand and destroyest all those who now cruelly rage and shed
innocent blood, and persecute thy Church in every way they can: and
may we so cast ourselves on thy care, so as not to doubt but that
thou art sufficient for our safety, and that thou wilt at length
make evident what thou hast testified, even that there is so much
protection in thine hand, as that we may safely boast that we are
safe and blessed, as long as thou art pleased to exercise care over
us, until we shall at length reach that blessed rest, which has been
prepared for us in heaven by Christ our Lord. - Amen.
(Calvin... on Zechariah)
Continued in Part 20...
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