John Calvin Commentary Zechariah 12:1

"The burden of the word of Jehovah concerning Israel. [Thus] saith Jehovah, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him:" — Zechariah 12:1 (ASV)

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.