John Calvin Commentary Zechariah 1:17

"Cry yet again, saying, Thus saith Jehovah of hosts: My cities shall yet overflow with prosperity; and Jehovah shall yet comfort Zion, and shall yet choose Jerusalem." — Zechariah 1:17 (ASV)

I cannot finish today.

Prayer:

Grant, Almighty God, that though we are continually tossed here and there by various trials, and Satan does not cease to shake our faith—O grant that we may yet stand firm on the promise that you have once given us, and which you have also confirmed through your only-begotten Son: that you will ever be propitious and reconcilable to us. May we not despair in our greatest troubles, but, relying on your goodness, may we utter our groans to you until the ripe time of our deliverance comes. Nor, in the meantime, let us envy the fleeting happiness of your enemies. Instead, let us patiently wait while you show that the chief object of desire is to have you propitious to us, and that accursed is every good thing which the ungodly receive while they provoke you and make you angry, until Christ at length reveals to us the real happiness and glory of your Church, when he appears at the last day for our salvation. Amen.

[Exposition continues from previous day's lecture]

In my last lecture, I was not able to fully explain the verse in which the Prophet says that he was commanded by the angel to cry again, that God had returned to Jerusalem in mercies. The design of the words is this: that though it was difficult to believe the restoration of Jerusalem, it was nevertheless to be fully expected, because the Lord had so appointed.

But he enlarges on what I have stated before; for the blessing of God is extended to the cities of Judah, though express mention is made only of Jerusalem. Yet cities, he says, shall wear out through abundance of blessings; for I think the verb תפוצנה, tephutzne, is to be taken this way, as futs means to spread, and also to wear out, and to break.

Some elicit a forced meaning, that cities would spread themselves; others, that they would be separated—that is, that security would be so great that cities, though distant from one another, would be in no danger or fear. But the meaning of the Prophet is clear, unless we intentionally pervert it in such a clear and simple matter.

The cities, he says, shall be worn out or wearied through an abundance of blessings, or as we say, elles seront entassees; for where there is a great heap, there is crushing. He therefore says that so great and so full would be the abundance of all things that the corn would press itself down, and the vessels would hardly contain the vintage.

We now perceive what the Prophet means: that Jerusalem would still be made complete, and also that other cities would be filled with all good things, because God would extend his favor to the whole people.

He then adds, Comfort Zion will yet Jehovah, and he will yet choose Jerusalem. The particle פוף, oud, yet, is repeated; for the suspension of favor, of which we have spoken before, might have somewhat hindered the faithful from realizing the promise. Since God’s favor was hidden for a time, the angel declares that the change would be such that God’s goodness and love towards his chosen people would again shine forth as in former days.

Regarding the word “chosen,” it must be observed that it is applied—not in its strict sense—to the effect or the evidence of election; for God had chosen, before the creation of the world, those whom he had designed to be his own. But God is said to “choose” those whom he receives into favor because their adoption seems obliterated in the eyes of men when no evidence of his paternal favor appears.

For instance, whenever we read that God had repudiated his own people, it is certain, as Paul says, that the calling of God is without repentance (Romans 11:29); nor does Paul declare this only of the secret election of individuals, but also of that general election by which God had set apart the descendants of Abraham from the rest of the nations.

At the same time, many of Abraham’s children were reprobates, as Paul instances in the case of Esau and of others. Yet the election of God was unchangeable; therefore, some hope still remained for that people, that God would at length gather to himself a Church from the Jews as well as from the Gentiles, so that those who were then separated might afterward be united.

Since, then, the calling of God is without repentance, αμεταμελητος, how is it that the Lord is often said to choose, and is also said to reject his chosen? These expressions refer to the outward appearance of things. Therefore, God will secure his own election to the end; but as we can only perceive that we are rejected by God when he turns his face away from us, he is said to “choose” again those whom he has seemed to repudiate—that is, when he truly and by clear evidence proves that he has not forgotten their first adoption but continues unchangeable in his purpose.

We now, therefore, understand what the Prophet means. I have dwelt more fully on this point because it is necessary to understand this great truth: that whatever blessings God confers on his own people proceed from eternal election, that this is a perpetual fountain, and yet that the term “election” is catachrestically applied to its evidences or effects, just as “rejection” is to be understood in the same way, referring to outward punishment, which seems at first glance to be evidence of rejection, though it is not really so.