John Calvin Commentary Zechariah 1

Here we learn what we have already stated—that Haggai and Zechariah were joined together by God, so that they might confirm each other’s doctrine, for they had to deal with a stubborn people. Besides, the people had to endure hard and difficult trials, so that they needed more than ordinary testimony to confirm them. Haggai began his work in the sixth month; Zechariah shortly followed him, in the eighth month of the same year. It has already been shown who the Darius mentioned here was; though some interpreters disagree, we may yet learn from certain and undeniable proofs that he was the son of Hystaspes. We will speak of this Darius again when a better opportunity arises; I wished only to say this much in passing.

The word of Jehovah came to Zechariah. We have already said that the word of God comes to people in two ways. God addresses all, from the least to the greatest; but first, He sends His word especially to His Prophets, to whom He entrusts the office of teaching. The word of God thus comes to private individuals, and it also comes to teachers, who serve in a public role and become God’s interpreters or messengers. In this way, God’s word came to Zechariah, not so that he might keep to himself what God had said, but so that he might be a faithful dispenser of His truth.

Regarding Zechariah, those who consider him the son of Jehoiada are mistaken; this error is sometimes made due to Christ’s words 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. However, calculating the years will easily prove the mistake of those who would identify him as the same Zechariah.

The former Zechariah, who is called in sacred history the son of Jehoiada the priest, was slain under Joash. Let us now see how many kings succeeded Joash, and also how many years Joash reigned. That Zechariah must have been almost two hundred years old at the time of the Babylonian exile, if he were still alive, assuming he was a boy when he was stoned.

Now this Zechariah, of whom we are now speaking, served as a Prophet after the people’s return from exile. He must then have been not only more than one hundred and fifty years old, but must have been over two hundred years old when he died. The idea concerning the rebirth of men, being a Jewish fancy, is not worthy of record, much less of refutation.

He is, however, called the son of Barachiah; but the probable conjecture is that Jehoiada the priest had two names, and it does not appear that Jehoiada was a prophet. Be that as it may, the Zechariah who was stoned in the temple by the king’s order 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 afterward—that is, after Cambyses and the Magi. The lack of knowledge of those who think that these Prophets were sent by God before the completion of the time mentioned by Jeremiah is easily proven.

Since, then, the seventy years had elapsed, this Prophet was undoubtedly born after the time when the city was destroyed, the temple pulled down, and the people led captive into Babylon. I will now turn to the doctrine itself.

Angry was Jehovah with anger against your fathers. The Prophet here refers to the severity of the punishment with which the Jews had been afflicted, so that posterity might know that God, who so rigidly punishes those who despise His word and instruction, ought not to be provoked.

For by saying that God was “angry with anger,” he means that God was offended with the Jews to no ordinary degree, and that the very severity of their punishment was clear evidence of how displeased God was with them. But the Prophet’s object was to rouse the Jews, so that they might begin to fear God seriously on seeing how dreadful His wrath is.

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); Scripture also speaks this way everywhere. But Zechariah here mentions to his own people a clear sign of God’s wrath, which justly ought to have struck all of them with terror.

He is not, then, speaking here of something unknown, but seriously reminds them to consider how terrible God’s vengeance is. As 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 nearly been sunk into the lowest depths.

Since, then, God had dealt so severely with their fathers, the Prophet bids them understand that God ought to be feared, lest they should become reckless or indulge themselves as they usually did, but so that they might repent from the heart and not deliberately provoke God’s wrath, of which their fathers had such severe experience.

It then follows, You shall say to them, Return to me, and I will return to you. The Prophet now expresses more clearly why he had spoken of God’s vengeance, with which He had afflicted His chosen people: namely, that their posterity might take heed.

For the common proverb, “Fools become wise through adversity,” ought to have been verified in this case. For where there is truly a teachable spirit, people instantly become attentive to what God says. But even when they are sluggish and slothful, it is a wonder that when they are struck, the blows they feel do not at least somewhat shake off their lethargy.

Hence the Prophet, after speaking of the punishments God had inflicted, exhorts the Jews to repentance.

It ought, however, to be observed that our Prophet not only speaks of repentance but also shows its true character, so that the Jews might not carelessly seek to please God, as is common, but might sincerely repent; for he says, Return to me, and I will return to you.

And this was not said without reason, when we consider the kinds of delusions in which the Jews indulged immediately after their return. We have seen that they became devoted to their private concerns while the temple remained desolate. We also know from sacred history that they married pagan women, and that many corruptions prevailed among them, so that religion almost disappeared.

They indeed retained the name of God, but their impiety showed itself through clear signs. It is no wonder, then, that the Prophet sharply urges them to repentance.

It must also be noted that we cannot enjoy God’s favor, even when He kindly offers to be reconciled to us, unless we repent from the heart. Therefore, however graciously God may invite us to Himself, and be ready to forgive our sins, we still cannot embrace His offered favor unless our sins become hateful to us. For God does not cease to be our judge, unless we anticipate Him, condemn ourselves, and plead against the punishment for our sins.

Thus, we pacify God when real grief wounds us, and we thereby truly turn to God, without deceit or falsehood. Now, the experience of God’s wrath ought to lead us to this; for those are extremely heedless who, having found God to be a Judge, carelessly disregard His wrath, which ought to have filled their hearts with fear.

Paul says, Let no one deceive you with vain words, for on account of these things comes the wrath of God on the children of unbelief (Ephesians 5:6)—or on all the unbelieving.

Paul bids us consider all the evidence God gives of His wrath in the world, so that it may instruct us in the fear of God. How much more, then, should we notice domestic examples?

For the Prophet is not speaking here of foreign nations, but says, angry has God been with anger against your fathers. Since, then, it was evident that God had not spared even His chosen people, they ought, unless they were extremely stubborn, to have carefully continued in obedience to the law.

Hence the Prophet here condemns their slowness, inasmuch as they had made so little progress under God’s chastisements.

We see, then, that no excuse can be brought before God if we do not make 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 therefore 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 method of teaching comes much closer to us.

But when the Prophet says, Return to me, and I will return to you, he means, as I have stated before, that though God meets sinners and is ready with outstretched arms to embrace them, His favor cannot come to those to whom it is offered unless 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 unless they turned to Him from the heart. For if they imitated their fathers, God had far more severe scourges ready to chastise them, and they might also be driven into exile again.

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 to return to Him seriously.

Though God had, then, already in part returned to them—that is, He had truly proved that He was pacified and gracious to them—yet He had begun by many signs to show that He was again offended with them. For their fruit had either withered from heat or been struck by hail, as we have found elsewhere (Haggai 2:17), so that they had already labored for several years under need 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 you return to me.

We now perceive the Prophet’s meaning to be that though God had delivered His people, they still ought to have feared lest His wrath should suddenly burn against the ungrateful and the wicked. And that, not being in full favor, they ought also to have known that God was still offended with them.

So the Prophet briefly reminded them that it was no wonder 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 repent from the heart.

The Papists cite this passage in defense of free will, but it is a most childish sophistry. They say that God’s turning to people is the same as their turning to Him, as though God promised the grace of His Spirit as a help when people anticipate Him. They imagine, then, that free will precedes, and then the help of the Spirit follows.

But this is very crude 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 human efforts, as these foolish and senseless teachers imagine, but that He promises to return to the Jews to bless them.

Hence, God’s return here is nothing other than the prosperity they desired, as though He had said, “Fear me from the heart, and you will not labor under hunger and thirst; for I will satisfy you, as neither your fields nor your vines will from now on disappoint your hopes. You will find me most bountiful when you deal with me faithfully.” 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 consider what our capacity is but demands what is justly His right. Hence the Papists adopt an absurdity 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 childish way of reasoning; for if everything 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 people 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 people do more than they can. It does indeed seem so, 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 so that transgression might be made more evident—then the false notion that God requires nothing but what people 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 this is so, however short we fall in performance, it is not right to charge God with too much strictness because He demands what is beyond our power.

The frequent repetition of God’s name by the Prophet is emphatic; it was done so that what he taught might more sharply pierce the hearts of the people.

Had he simply said that he had a commission from above to remind the people of the punishments their fathers had endured, and also to call them to repentance, this way of teaching would not have penetrated their hearts as effectively as when the name of God is so often brought before them: You shall say, Thus says Jehovah of hosts, ‘Return to me,’ says Jehovah of hosts, ‘and I will return to you,’ says Jehovah of hosts.

It surely behooved the Jews, when they heard God’s name pronounced three times, to awaken and consider with whom they were dealing. For what can be more base or more disgraceful than for people, when God anticipates them and desires to be united with them, to refuse to respond and devote themselves to His service?

It is also evident that the Prophet adopted a way of speaking then in use, and we know that the Jewish language underwent a change after their Babylonian exile.

It lost the clearness and elegance it possessed before, as clearly appears from the style of those who wrote after the exile.

I also allow that earlier Prophets did not exhibit the same degree of eloquence; for Isaiah differs greatly from Jeremiah and from Amos. Yet it is quite evident from the writings of the later Prophets that the language had become somewhat muddled after the people’s return from exile.

In order to correct and subdue the obstinacy of the people, he here upbraids them with having descended from wicked and perverse parents. The Jews, we know, flattered themselves too much; 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 everyone becomes hardened and flatters themselves in their vice, for immorality is then counted almost as the law, and what is sanctioned by public consent seems lawful.

Since they had not ceased for many years to provoke God's wrath, 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 usually set up as a shield are so far from having any weight before God that they enhance our guilt. Yet we see that this folly infatuates many; for today 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 God's wrath, when some people become the occasion of sin to others, and when posterity thinks that whatever has proceeded from their fathers is lawful.

But we must at the same time keep in mind the Prophet's design, for he did not intend simply to show that the Jews vainly alleged the examples of their ancestors; but, as I have said, he intended to shake off their self-flatteries with which they lulled themselves to sleep. He intended especially to suppress 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 (Psalms 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 listen.

Since contempt for the truth had prevailed for so many ages among the Jews, and since this impiety was not properly abhorred by them, as 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 formerly been despised by their nation. Cry then did the former Prophets.

He also emphasizes again their crime and their sin, because God had often called them back to Himself but without success. If the Prophets had been silent, and if God had applied no remedy for their falling away, their ingratitude would indeed not have been excusable. But since Prophets had often been sent to them, in succession, one after the other, and each had endeavored to restore these wretched people to a state of safety, not to pay attention to their holy and serious admonitions, by which God showed His care for their well-being, was a much more atrocious crime.

From this we 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 tactic: when he finds us prone to this or that vice, he directs all his efforts to drive us headlong into it.

Since the Prophets had been despised by the Jews for a long time, Zechariah intentionally brings before them that perverseness which had been known for too long. Cry then did the former Prophets, 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 speaking of God’s kind invitation, which was a unique pledge of His love, since He thus showed His concern for their safety, he shows, on the other hand, how unworthily the Jews had behaved, for they obstinately rejected this favor from God. They were indeed more than sufficiently proven 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 further says that they refused to listen. Therefore, their perverseness was less tolerable; for though they were self-condemned, they did not yet repent, nor did they deign to listen to God.

And he adds the words, nor did they attend; for by this repetition, not only their stupidity but also their strange madness is more fully expressed, inasmuch as they had so rejected God and closed the door of His favor, as though they intentionally sought to drive Him far from them, so that He would not come to them.

Prayer:

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

[Exposition continues from previous day's lecture]

A second prophecy is related here, connected with a vision. At the beginning, God alone spoke and commissioned His prophet to reprove the Jews. He now confirms the prediction concerning the city's subjugation, for a vision is added to the word, which, as we have seen elsewhere, is a kind of seal. Since the vision is obscure, it may be explained in various ways, but I will endeavor to adapt it for our use, without any elaborate interpretations. Then no ambiguity will remain, provided we seek to be soberly and moderately wise—that is, provided we aim for nothing more than what edification requires.

The Prophet says that a vision was given to him. He saw a horseman among the myrtle trees, sitting on a red horse. With him were red, variegated, and white horses, undoubtedly with riders. This is how I understand the passage, for the idea that the horses spoke is extremely crude.

There was then, so to speak, a troop of horsemen. But the Prophet says that one appeared as the chief leader, who was accompanied by others. Meanwhile, an angel stood beside the Prophet, who guided him and expressed concern to him 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 survey 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, and that people everywhere enjoyed peace and tranquility.

Finally, he adds that the angel of God cried out, How long, Jehovah, will you not show mercy to Jerusalem? For the angel, touched with grief on hearing that all the pagans were enjoying rest, remonstrates with God; for it seemed a very unfitting and strange thing that the faithful alone should be oppressed with adversities, while others lived in peace and enjoyed their pleasures.

An answer from God eventually follows, as we will soon see.

But let us now inquire into the Prophet’s design. I regard this as the purpose: that horsemen were presented to the Prophet so that he might know that God does not remain shut up in heaven and neglect human affairs, but that He has, so to speak, swift horses, so that He knows what is happening everywhere.

Just as kings who have horses at their command send their riders here and there, and bid them return soon so they may know what to do, so the Prophet here ascribes to God the character of a chief sovereign, who inquires about all human affairs. It is indeed certain that God receives no information from angels, for nothing is hidden from Him; indeed, all things were fully known to Him before He created angels.

God, therefore, needs no such help to know what is going on from the rising to the setting of the sun. But such a way of speaking often occurs in Scripture, and it is common for God to assume human characteristics so that He may instruct us more familiarly.

Let us then especially bear in mind that the riders who appeared to the Prophet were angels, who are always ready to serve God. And they were sent here and there, not so that they might declare to God anything unknown to Him, but so that we may believe that God cares for human affairs.

And even though angels do not appear 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 also says that the vision was given to 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 intended that it should not be plain, so that He might give, little by little, a glimpse of hope to the Jews.

Since God did not intend to reveal in full light what He afterwards, in due time, taught them, the vision appeared in the night. And what he says about the angels—that they were in a dark or deep place, and that they were among the myrtle trees—serves the same purpose.

For to consider what is said here allegorically seems frivolous to me. Therefore, I will not discuss here in a refined way the nature of myrtle trees. But since we know that the trees are dark and provide 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 still obscure, and that the time for a plain and clear revelation had not yet come.

There were then horsemen among the myrtle trees, 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 their colors designate the state of the people, being one of sorrow and of joy. For though quietness was partly restored to the people, much darkness and perplexity remained in their affairs.

But since this idea is probable, I do not reject it, provided we retain what I have stated: that the obscurity of the Prophecy is indicated by the deep valley and the myrtle trees.

There was one more eminent than the rest, and in this there is nothing unusual. For when God sends out a company of angels, He gives the lead to someone, and this is the reason why one is described here as more illustrious than all the others.

If we regard this angel as Christ, the idea is consistent with the common usage of Scripture. For Christ, we know, being the head of angels, always exercises such dominion over them that in obeying God they do nothing except under His authority.

It may be then that one angel assumed preeminence here over the rest, so that the Prophet might think of the Redeemer, who exercises power over angels and the whole Church.

Regarding 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 to survey the state of things, but also to come to chastise people, or to be ministers of His benefits?

Besides, it was God’s purpose, as I have already hinted, to make it known that nothing happens in this world except 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 Judea, or the eastern regions. Hence, greater confidence might be felt by the Jews, for with the angel's prayer is connected a complaint: “God of hosts, what is Your purpose?”

That is, “Is it Your will that all others should enjoy quietness and peace, while enemies are continually hostile and troublesome to Your people? Is it right that Your Church should be always miserably distressed, while pagans, who have no care for religion, should be so bountifully favored by You? Is it not better that the memory of Your name should be extinguished, and that all worship should fall to the ground, than that so unjust a reward should be given to Your servants?”

We now see the design of the vision: that the Jews might be assured that the distresses they endured would not be perpetual. How so? Because God did not sleep in heaven, but had His runners.

Furthermore, since His will was that all nations should be tranquil, He would no doubt eventually have regard for His own people, so as to deliver them from their troubles.

Though the vision is obscure, then, its design is not doubtful. Besides, if we are content with what is moderate, nothing will be found here so perplexing that we cannot easily learn at least the import of the Prophecy.

But the curiosity of those interpreters who, by examining every single syllable, have advanced many childish things, has done much harm.

Therefore, there is nothing better than to pay attention to the Prophet’s design, then to consider the circumstances of the time, and thirdly, to follow the analogy between the signs and the things signified.

I have said that angels are introduced here 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 people, 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 is superfluous? The obvious answer is this: since we are prone to unbelief, we always tremble in dangers, unless 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 since many still continue to doubt when they hear that there is sufficient defense for them in God, He now consults 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, yes, many myriads, will assemble together.”

When God speaks in this way, therefore, it is a mode of teaching suitable to human capacities. So now, when Zechariah sees many runners, who have been sent by God to patrol and survey the earth, it may be learned with greater certainty that nothing happens in the world without design or by chance, but that all things come before God, and that the manner in which all things occur is revealed by the angels.

The representation given in the first chapter of Job (Job 1:1) is similar: All the sons of God, that is, angels, came before His throne, and Satan also came among them. For though Satan does not willingly obey God, yet while he roams the earth, he at the same time executes God’s judgments, though unwillingly.

We now see, then, the reason why God did not Himself appear and testify to the Prophet that whatever took place among the nations was known to Him. Instead, He shows that His runners rode swiftly through the whole earth, and afterwards returned 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 sharply reproved the Jews in the eighth month; now a consolation is added, so that they would not despair but know that they were still the objects of God’s care.

And possibly the reproof referred to had been effectual; indeed, it is probable that the Prophet did not labor in vain in exhorting the Jews to true and sincere repentance.

Therefore, when 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.

Regarding the night time, it is important to observe that though God does not always set forth His predictions with full clearness, they are not yet without instruction, provided we are attentive, and provided also we allow ourselves, while in darkness, to be ruled by the Spirit of knowledge.

By whatever different means God may then teach His faithful people, He always teaches them something useful, provided they do not murmur when anything is for a time obscure, but wait for the day of full revelation.

And this is the design of Paul’s admonition, “If you 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 allow 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 myrtle trees, and also in a low place.

And then, as to the various colors of the horses, it ought not to be considered 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 patrolled the earth, not in the manner of humans. For it would be crude and childish to imagine angels sitting on horses, inasmuch as they are spirits who are not confined to any certain place.

But since we cannot understand the celestial mysteries of God according to our capacities, 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 so that nothing may be done or happen without design. And they are also sent with power and authority, so that they are, so to speak, the hand of God.

At one time they execute His judgments, inflict punishments, as has been said, and at another they come with blessings from God. This then is the meaning regarding the horsemen.

I cannot proceed further; the rest I will 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 about Your providence, and think ourselves forsaken by You whenever You do not immediately help us—O grant that, with our minds raised above, we may contemplate those things which You once revealed to Your servant Zechariah, and not doubt that You also look on us and command Your angels to take care of us, to raise us up in their hands, and to guide us in all our ways, yes, in all the crooked windings of this life, so that we may learn to commit ourselves to be wholly ruled by You, and thus allow ourselves to be drawn and turned here and there in the world, yet still follow the way which You have pointed out to us, and proceed straight towards the mark which You have been pleased to set before us, until we will at last be gathered into that eternal rest, which has been obtained for us by the blood of Your only-begotten Son. — Amen.

The Prophet now shows that the angel who was his guide and teacher became a suppliant before God on behalf of the welfare of the Church. Therefore, the probable opinion is that this angel was Christ the Mediator. For those 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 for Christ to exercise care over His Church.

But if this view is disapproved, we may take any one of the angels to be meant. It is certain that they are all enjoined to minister to the salvation of the faithful, according to what the Apostle says in Hebrews 1:1. Indeed, the whole Scripture is full of evidence that proves angels are guardians of the godly and watch over them; for the Lord, for whose service they are always ready, employs them in this way. In this we also see the singular love of God towards us, for He employs His angels especially for this purpose, to show that our salvation is greatly valued by Him.

Then there is nothing wrong if we say that any one of the angels prayed for the Church. But Papists absurdly and very foolishly conclude from this 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; in fact, the duties of love, as we know, are confined to the present life.

When, therefore, the faithful depart from this world, having finished their course, they enter into a blessed life. Though the case is then different, yet Papists foolishly pass from angels to the dead: for as it has been stated, the welfare of the faithful has been committed to angels, and they always watch over the whole body, and over every member of it.

It is therefore not strange that they offer prayers for the faithful; but it does not follow from this 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 turn to them? By no means.

It is rather that, being assured of God’s paternal love, we may entertain more hope and confidence; indeed, that we may courageously fight, being certain of victory, since heavenly hosts contend for us, as appears from many examples. For when the servant of Elisha did not see 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 to help (2 Kings 6:17).

So whenever God declares that angels are ministers for our safety, He intends to animate our faith. At the same time, He does not direct us to angels; but this one thing is sufficient for us: that when God is favorable to us, all the angels care for our salvation.

Furthermore, we must notice what is said by Christ: Hereafter you shall see angels ascending and descending, (John 1:51), which means that when we are joined to the Head, a sacred union will then arise between us and angels. For Christ, we know, is Lord equally 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, therefore, depends on the one true Mediator.

It is far, then, from being the case that Scripture represents angels as patrons to whom we may pray. The meaning, therefore, is what we have stated, when Zechariah says that the angel prayed in this way: O Jehovah of hosts, how long will You not have mercy on Jerusalem and the cities of Judah?

The angel seems in this place to have indirectly blamed God for having delayed too much in bringing help to His Church. But this mode of speaking, as we know, frequently occurs in the prayers of the saints; they, in a way, charged God with delay, that is, according to their human perception.

But this is not inconsistent with the obedience of faith, since the faithful ultimately submit to the counsel of God. Therefore, however familiarly they may often plead with God when He seems to delay and to withhold His aid, they yet restrain themselves and eventually 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 unburden themselves. The angel now adopts this form when he says, How long will You not show mercy? It is not, however, the complaint of unreasonable passion, like 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 unburdened their cares and sorrows.

We should also notice the special import of the words, “how long,” עד-מתי, od-mati? Indeed, the angel later explains himself when he expressly mentions the term of seventy years. 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 familiar to all the godly; for God had appointed seventy years for the exile of the people.

Since the people knew that a time had been predetermined by God, he does not here supplicate God according to his own will, but only appeals to the promise itself. And it is a usual thing for the saints to plead before God what He has promised them.

What indeed can better sustain our hope? And what can give us greater encouragement in praying than when we plead with God according to His promises? For God intends for 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, You are true, and You have promised this to us; relying on Your word, we dare ask what otherwise we could not,” they certainly do not exceed the limits, as though they were prescribing a law to God, 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.

I have said that it is more suitable to the passage to say that the cities had been despised by God; but if anyone prefers the other view, I will not contend. Yet whoever carefully considers 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.

The Prophet shows here that, though God did not immediately on the first day stretch forth his hand to the miserable Jews, he was still favorable to them. But we must notice that God only speaks and does not yet manifest his power. The Prophet’s design must be observed here; for first, he reminds the faithful that there was no reason for them to despair or to be cast down with sorrow, because 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 note that it should 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 silent for a long time; it was indeed right that the Jews should remain struggling for a long time, as they had for so many years hardened themselves against all threats 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).

Since the obstinacy of the people had been so great, it was proper that they should mourn for a long time 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 now says that God spoke consoling words. Thus, we learn that the desires of the godly and the prayer of the angel had been heard, for redemption was now near at hand, according to what is said in Psalm 102, “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 You to assign for our exile.”