John Calvin Commentary Zechariah 14:13

"And it shall come to pass in that day, that a great tumult from Jehovah shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor." — Zechariah 14:13 (ASV)

The Prophet seems again to be inconsistent with himself. For after having declared that God would be the defender of His people, so as to destroy and consume all people for their sake, he now adds that there would be internal discords, by which the Jews would willfully consume one another. Yet there is nothing more improbable than that the people, who live under God’s protection, should so divide themselves into factions as to perish miserably without any external enemy.

But these things are not inconsistent, provided we keep in mind what I have already said—that these things are to be taken in a different sense. For the Prophet at one time warns the faithful of the evils which were impending, lest, being shaken by their suddenness, they should despond; at another time he promises them a happy condition, for they would always be the objects of God’s care.

So then, we may explain the matter as follows: “Though enemies on every side should unite and conspire against you, though they should hasten with great fury and rage to destroy you, and though a vast number at home, and domestic enemies from within your city, should rise up against you, yet God will prevail against them, and all your enemies will ultimately be for your good and benefit.”

This then is the reason why Zechariah blends together what seems to be completely inconsistent. It was necessary to know both these things: that the faithful might be fully persuaded that God watched over their safety, for it was His purpose to defend the holy city and to be its perpetual guardian; and then, that they might also be prepared in their minds to bear many trials and troubles, lest they should promise to themselves a joyful state and thus indulge in carnal security. Having now explained the Prophet’s intention, we must briefly consider the words.

He says that there would be a great tumult from Jehovah among them. This undoubtedly refers to the Jews, for the Prophet shows that they would be not only exposed to external injuries but also to another evil—that they would arm themselves against one another, as though they would tear out their own bowels. A tumult, he says, shall be among them, which is the greatest of evils that can happen to a city or people; for no danger is more immediate than when those who ought to unite as one in strength and courage to repel an enemy, rage internally against themselves.

But this passage deserves special attention, as here is described to us the condition of the Church, as it will be until the end of the world. For though the Prophet speaks here of the time between the return of the people and the coming of Christ, yet he paints for us a vivid picture, by which we can see that the Church is never to be free or exempt from this evil—that it cannot drive away or put to flight domestic enemies.

And we must also observe that this tumult, as he says, would be from Jehovah. He means that whenever the Church is torn apart, and sects erupt, and many hypocrites and ungodly men, who for a time pretend to be God’s true servants, furiously attack true religion—whenever these things arise, the Prophet means that they do not happen by chance, but that they are God’s judgments, in order to test the faith of His people, to humble His Church, and also to give His people a victory and a crown.

However this may be, though their own ambition rouses heretics and all the ungodly to disturb the Church, and though the devil excites them by his own incitements, yet God sits in the sovereign position, and whatever commotions rage in the Church proceed from Him. Hence Paul says that heresies must be, that those who are approved may become manifest (1 Corinthians 11:19). Certainly this is not the object of the devil; but Paul shows that it is the high purpose of God, so that He may distinguish by severe trial between His sincere servants and hypocrites, for He not only permits tumults to arise but even stirs them up. And from this we also learn that nothing is better than to flee to Him when ungodly men rage and disturb our peace, for He can easily by a nod silence those commotions which He excites.

He adds, Every one shall lay hold on the hand of his companion, and rise up (or perish) shall his hand against the hand of his neighbor. This passage may allow for two interpretations. The first is that everyone, in order to obtain help, will take hold of the hand of his neighbor, and yet to no avail, for his own hand would fail; that is, he who sought aid for his friend could not support himself. This is the meaning given by many interpreters, as though the Prophet had said that the state of things would be so desperate that everyone would be forced to seek help from his friend, and yet could not obtain what he desired, for while attempting to take hold of the hand of his friend, he would find that he could not grasp it.

But a different meaning would better correspond with the next verse—that every one would violently lay hold on the hand of his neighbor, and his hand would rise up against the hand of his neighbor. I think then that this part is added as explanatory—that when God raised tumults among the Jews, everyone would rush to act violently against his neighbor and raise his hand to hurt him.