John Calvin Commentary Zechariah 12

The inscription does not seem to agree with what follows, for he does not denounce any evil on the chosen people in this chapter. On the contrary, he comforts the miserable and promises that God would provide for the safety of His Church. Since Zechariah speaks only of God’s favor and aid, he seems to have mentioned burden here improperly or unreasonably; for משא (mesha), we know, is rightly to be understood as a threatening prophecy.

It might indeed be said that he promises that God would so deliver His Church as to teach it at the same time that it would be subject to many evils and trials. But I rather think that the Prophet’s design was different: namely, to show that the Israelites, who had preferred exile to God’s favor, would be punished for their laziness and ingratitude, because it was through their own fault that they were not united again in one body and did not rightly worship God in their own country.

Interpreters have heedlessly overlooked this, as though it had nothing to do with the subject. But unless this is kept in mind, what is read in this chapter will be altogether without meaning. I therefore consider that the Prophet here reproves those Israelites who had rejected what they had long desired when it was offered to them from above and beyond all hope. For nothing was so much wished for by them as a free return to their own country, and we also see how ardently all the Prophets had prayed for restoration.

Since the Israelites, devoted to ease, pleasures, and their worldly advantages, had counted as nothing the permission given them to return so that they might again be gathered under God’s protection, it was a base ingratitude. Hence, the Prophet here reproves them and shows that their success would be far different from what they imagined.

We must also observe that those who were dispersed in different regions were held back by their lethargy. This was because they did not think that the state of the people would last.

For they saw, as they had previously found, that Judea was surrounded by entrenched enemies, and also that they would not be a people strong enough to repel the assaults of those around them. They had already grown accustomed to enduring everything; and though they might have had some courage, they had completely lost it, having been oppressed by such a long servitude.

Since the ten tribes entertained these ideas, they did not avail themselves of God's present kindness.

Thus, they wholly alienated themselves from the Church of God and, as it were, of their own accord renounced that covenant on which the hope of eternal salvation was founded.

What then does Zechariah teach us in this chapter? He teaches that God would be the guardian of Jerusalem, to defend it against all violence. And though it might be surrounded by nations intending to assail it, He would not yet allow it to be overcome.

We shall see that many other things are stated here. But it is enough for now to touch on the main point: that God would not forsake that small company and the weak and feeble remnant.

And however inferior the Jews might be to their enemies, the power of God alone would be sufficient to defend and keep them.

If it is now asked why the Prophet calls the word he received a burden on Israel, the answer is plainly this: the Israelites were now, as it were, rotting among foreign nations without any hope of deliverance, having refused to be gathered under God’s protection, though He had kindly and graciously invited them all to return.

Since God had effected nothing by stretching out His hands, being ready to embrace them again, this was the reason for the burden of which Zechariah speaks. For they would be touched with grief and envy when they saw their brethren protected by God’s aid, while they themselves were without any hope of deliverance.

In short, there is an implied contrast between the ten tribes and the house of Judah, and this is evident from the context.

Having now ascertained the Prophet’s design, we shall proceed to the words.

The burden, he says, of the word of Jehovah on Israel: Jehovah says, who expanded the heavens, etc. Zechariah thus exalts God to confirm the authority of this prophecy, for undoubtedly the creation of heaven, earth, and man is mentioned here on account of what is announced here.

We have seen similar declarations elsewhere. For when anything is said that is difficult to believe, what is promised will have no effect on us unless the infinite power of God is brought to our minds.

God then, so that He may gain credit for His promises, bids us to raise our eyes to the heavens and carefully consider His wonderful workmanship. He also bids us to turn our eyes down to the earth, where His ineffable power is also apparent. And, thirdly, He calls our attention to the consideration of our own nature.

Since what Zechariah says could hardly be believed, He prescribes the best remedy to the Jews: they were to raise their eyes upwards and then turn them to the earth. The expanse of the heavens compels us to admire Him; for however stupid we may be, we cannot look at the sun, the moon and stars, and the whole bright expanse above, without some, and even strong, emotions of fear and reverence.

Since God exceeds all that humans can comprehend in the very creation of the world, what should hinder us from believing even that which seems to us in no way probable? For it is not fitting for us to measure God’s works by what we can understand, for we cannot comprehend, no, not even the hundredth part of them, however attentively we may apply all the powers of our minds.

Nor is it a small matter when He adds that God had formed the spirit of man. For we know that we live. The body by itself would be without any strength or motion if it were not endowed with life, and the soul which animates the body is invisible.

Since experience proves to us the power of God, which is not yet seen by our eyes, why should we not expect what He promises, though the event may appear incredible to us and exceed all that we can comprehend?

We now understand why the Prophet declares that God expanded the heavens, and founded the earth, and formed the spirit of man. By saying “in the midst of him,” He means that the spirit dwells within, for the body, we acknowledge, is, as it were, its tabernacle.

Let us proceed.

Zechariah begins here to teach us what I have briefly explained: that Jerusalem would be under the protection of God, who would render it safe and secure against all enemies. But he uses figurative terms here, which make the point more evident. He says that Jerusalem would be a threshold of bruising, or breaking.

The word סף, saph, means a threshold almost everywhere in Scripture. But some think that it means a cup here, and then they translate רעל, rol, as drunkenness or fury. But as this word also means breaking, it is fitting to say that Jerusalem is called a threshold here at which people stumble, so that whoever comes against this threshold either breaks a bone or receives some other injury.

At the same time, the Prophet seems to express something more: that whoever ascended to attack Jerusalem would meet with a stumbling block, by which he might have his legs broken or bruised. The meaning then is that access to Jerusalem would be blocked, so that enemies would not overcome it, though they reached the walls and the gates, for they would stumble, as it is said, at the threshold.

If the other rendering is approved, the sense would be suitable: that all the ungodly, while devising schemes against God’s Church, would be inebriated by their own plans; indeed, that their drink would be deadly to them, for the passions of men produce effects like drunkenness. Therefore, when the ungodly gather their forces against the Church, it is as if they were greedily swallowing down wine, for the drunken meet together to indulge in excesses. The meaning then would be that this immoderate drinking would be fatal to the nations.

But I prefer the former view: that even if the gates of the holy city were open, or even if an easy access was made through the walls, God would still be a defense on every side, so that enemies would stumble, as we have said, at the very threshold and bruise themselves. This promise was very necessary then, for Jerusalem was exposed to the assaults of all, as it could not have defended itself by moats, walls, or mounds. But the Lord here promises that it would be a threshold of bruising.

He then adds, Also against Judah, or over Judah, it shall be during the siege against Jerusalem. The Prophet, as I think, extends the promise to the whole land, as though he had said, “Though the confines of Jerusalem should not contain all the inhabitants, yet they shall be everywhere safe, for God will take them under his protection.”

I wonder why some interpreters have omitted the preposition על, ol, and have translated it as follows: “Judah also shall be in the siege against Jerusalem.” They derive a completely different meaning from this, namely that some of the Jews themselves would become treacherous, not sparing their brethren and friends, but becoming hostile to them and uniting their forces with those of pagan nations.

But I consider the meaning to be the reverse of this: that when Jerusalem is besieged, the Lord will place obstacles everywhere, which will hinder and prevent the assaults of enemies. When God, the prophet says, defends the holy city, this very protection (for I apply this phrase to God’s protection) will extend throughout the whole land. It is as though he had said, “God will not only be the guardian of the city alone, but also of the whole of the holy land.” This must have sharply goaded the Israelites, seeing that they were excluded from God’s aid, inasmuch as they had not seen fit to return to their own country when liberty was freely given them.

Zechariah adds another metaphor here, which is very fitting. For when the ungodly made war against the holy city, their object was not merely to reduce it to subjection, or to impose a tribute or a tax, or simply to rule over it—what then? The object was to cut it off entirely and obliterate its name.

Since such cruelty would incite enemies to attack the holy city, the Prophet here intervenes and declares that it would be a most burdensome stone to them. He thus compares the enemies of Jerusalem to a man who attempts to lift a stone when he is too weak to do so.

He then injures his own strength; for when a man tries to do what is too much for him, he loosens some of his joints or breaks his sinews. The Prophet means, therefore, that though many nations conspired against Jerusalem and made every effort to overthrow it, they would eventually find it to be a weight far too heavy for them. They would therefore break or lacerate their own arms, for their sinews would be broken by over-exertion.

Some explain the last clause more weakly, as “In tearing he will be torn,” meaning that when anyone picks up a rough stone, he tears his own hands.

But I have no doubt the Prophet meant to convey something more serious, and each clause would thus correspond much better. For, as we have said, the object of the ungodly was to remove Jerusalem, so as not to leave a stone upon a stone. But God declares here that it would be too heavy a burden, so that they would find their own strength broken in recklessly attempting to remove what could not be moved from its place.

Now the reason for this prophecy is that God was the founder of Jerusalem, as it is said.

Its foundations are in the holy mountains, love does the Lord the gates of Sion,
(Psalms 87:1–2).

And again it is said:

Jehovah in the midst of her, she shall not be moved.
(Psalms 46:5).

We must also remember what we observed in the last verse. For though the heavens are in continual motion, they still retain their positions and do not fall into disorder. Even if the heavens and the earth were blended together, Jerusalem—founded by God’s hand, exempt from the common lot of humanity, and whose condition was special—would still remain firm and unchangeable.

Therefore, we see why the Prophet says that there would be no other outcome for the ungodly, while attempting to overthrow Jerusalem, than to wound and tear themselves.

He then adds, And assemble against them shall all nations. This, as we have said, was added to show that even though enemies flocked together from every quarter, God would still be superior to them. This clause, then, contains an amplification to encourage the faithful to continue in their hope with invincible constancy, even when they saw themselves surrounded by hosts of enemies.

He pursues here the same subject, but in other words—that multiplicity of means is in God’s hand, by which He can drive away and break down the fury of enemies. By the words horse and its rider, the Prophet, stating a part for the whole, means whatever is strong, and intimates that it can be easily overcome by divine power.

He says first, I will smite every horse with stupor. Military strength, we know, is in horses and horsemen; but he says that the horses would be stunned, and the horsemen seized, as it were, with madness, so that they would destroy themselves and could do no harm to the Church.

He then confirms what he said before—that though the whole world conspired against the Church, there would yet be sufficient power in God to repel and check all their assaults. He mentions stupor, madness, and blindness, so that the faithful might know that God can by hidden means either destroy or put to flight all their enemies.

Although God does not fight with drawn swords or use the common mode of warfare, the Prophet says that He is prepared with other means to lay prostrate their enemies. Even the most powerful in the world cannot go so far as to confound their enemies by blindness and madness. But the Prophet here shows that, though no way appears to us by which God may deliver us, we are still to maintain firm hope. For He can by His breath destroy all enemies, as He can render them blind and take from them understanding, wisdom, and strength.

Then he adds, I will open mine eyes on the house of Judah. A reason is here given why all enemies would be smitten with stupor and madness: because the Lord would have regard for His Church. For ‘to open the eyes’ means the same as to care for something. It had seemed good to God to neglect His people for a time, and this neglect was, as it were, an oblivion. Hence the saints often complain, How long will You sleep! How long will You close Your eyes! Look down, O Lord, and see. So in this passage, Zechariah means that God would still care for His people, so as to subdue their enemies.

From this we may learn a useful doctrine—that, in the first place, there is nothing better for us than to be gathered under the shadow of God’s protection, however destitute of any fortress the Church may be; indeed, even if she had innumerable enemies hostile to her and were without any strength to resist them.

Therefore, even though the Church may be severely tried, be in the midst of many dangers, and be exposed even to death, let us learn from this passage that those who through fear or cowardice separate themselves from her are truly miserable. Let us also learn that those who call on God and cast on Him the care of their safety will be blessed, even if the whole world were mad against them, even if the weapons of all nations were prepared for their ruin, and horses and horsemen were assembled to overwhelm them. For the defense of God is a sufficient protection for His Church.

This is one thing.

Then let us learn to exercise our faith when God seems to cast us, as it were, between the teeth of wolves. For though He may not afford any visible aid, yet He knows how to deliver us and possesses hidden means of help, which we may not perceive, because His purpose is to try our faith and our patience.

And lastly, let us learn that when God connives at our miseries, as though He had forgotten us, yet our hope, founded on Him, can never be disappointed. For if we abide among His flock, He will at length open His eyes upon us; He will really show that He cares for our safety.

He still continues the same subject — that however small and feeble the flock of God might be, it would still have sufficient strength, for the Lord would stand on the side of those who fled to Him. Though Jerusalem was not yet filled with citizens, and though there was only one city, Zechariah still testifies that its strength would be invincible; but he speaks of the chiefs of Judah comparatively.

Previously, we know, it had a great number of men, and great armies were raised from that one tribe and the half-tribe of Benjamin. Though there were previously many provinces, and though the country was full of populous towns, Jerusalem alone had at that time almost begun to be inhabited; but the Prophet says here that though the whole Church was gathered within the narrow confines of one city, it would still have sufficient strength to resist all the attacks of enemies.

Then the chiefs of Judah shall say; that is, though previously the governors or commanders of thousands had forces in their various towns, now all would look to one city, for the land was nearly deserted and without inhabitants. At the same time, they were to maintain hope, because their strength was to be in the Lord.

Some insert a conjunction, “Strength will be to me and to the citizens of Jerusalem,” but they distort the meaning. For the Prophet meant to say in one sentence what I have stated: that the eyes of all would be directed to one city only, and that there would still be sufficient ground for hope and confidence, because they would become strong, not in themselves, but in their God.

There is a change of number when he says, “a strength to me,” for he had spoken of chiefs; it ought then to have been lanu, “to us.” But he now introduces each of them as speaking, as though each had said, “No one of the chiefs shall look to his own land, but, on the contrary, shall direct his eyes to the holy city and be content with the defense of a few men.”

Therefore, he says, In Jehovah of hosts, their God; for He means that God would then be the protector of that people whom He had for a time forsaken. And he calls Him again Jehovah of hosts in order to display His invincible power, lest the minds of the godly should fail through fear when they see themselves far unequal to their enemies.