John Calvin Commentary Zechariah 2

Another vision is now added for the same purpose; not because the former was difficult to understand, but because there was a need for confirmation in such a disturbed state of affairs. For though the return of the people was significant evidence of God's goodness and favor, yet because Jerusalem was not flourishing as it once was, the temple was like a mere cottage, and there was no semblance of a kingdom and no grandeur, it was difficult to believe what had already been revealed.

This is why God confirms the same thing by many proofs; for we know how difficult the struggle is, due to the weakness of the flesh, when grievous and sharp trials assail us.

Therefore, Zechariah says that he saw in the hand of a man a measuring line. He calls him a man because he appeared in the form of a man; and it is well known and common for angels to be called men. Although they assumed a human form only for a time, yet because it was the Lord’s will for them to be seen in that form, they are called men, though this term is not strictly appropriate.

If it is asked whether angels truly assumed human nature, the obvious answer is that they never, strictly speaking, actually became men. But we know that God treats us as children, and the reason for this expression (calling them men) is similar to the reason for their appearance in human form. Why did angels appear in human form? It was so that their access to humans might be easier.

Therefore, God calls them men, as in this passage. Zechariah then says that an angel appeared to him in the form of a man, holding a measuring line in his hand.

He then asks him where he was going. The answer given is, to measure Jerusalem, to see what was its breadth and its length. The purpose of the prophecy is then stated: Behold, inhabited shall be Jerusalem throughout all its villages, because it could not contain so large a multitude of people within its walls. God then would so increase his people that they could not be contained within its walls, but the limits of the Church would be spacious. Inhabited then shall be Jerusalem throughout all its villages; that is, throughout the whole surrounding country. This is the meaning.

We now see the purpose of the Holy Spirit. Since only a small portion had returned from exile, the faithful might have become disheartened when they found that the restoration of the Church was far from being as splendid as what had been so often predicted and promised. It was therefore necessary for them to be encouraged, so that they might patiently wait while God was performing, by degrees and step by step, what he had testified.

So that they might not then limit God’s favor to a short period, or to a few days, the Prophet says here that the measure of Jerusalem was different in God's sight from what it was in human sight. Regarding the “line,” it was according to ancient custom; for we know that they did not then use a ten-foot pole or some similar measure, but a line.

The Prophet, by saying that he raised up his eyes and saw this man, reminds us that Jerusalem was to be regarded prospectively; for they could hardly be persuaded then to build the city as merely a small and obscure town. We therefore see that a distinction must be made here between the external appearance of Jerusalem, as it was then, and its future condition, for which they were to look, though it was not then visible. This then is the purpose of the prophecy, when it is said that when Zechariah raised up his eyes, he saw a measure or a line in the hand of a man.

He further reminds us that he was attentive to these visions, for by asking he proves that he was not asleep or indifferent, as many are who extinguish every light by their laziness. I wish there were no such lethargy prevailing among us today! For we justly suffer punishment for our contempt whenever we heedlessly and negligently attend to what God sets before us. Let us then learn greater attention and diligence from the Prophet’s example.

He asks where he was going; the answer given is, to measure. Then he shows what the measure of Jerusalem would be: that it would hereafter extend beyond the walls, as that perimeter would not contain the vast number of the people. “God will extend,” he says, “the holy city far and wide; it will no longer be confined as before to its own walls, but will be inhabited throughout all its villages.”

There is then no doubt that God intended here to bear witness concerning the propagation of his Church, which was to follow a long time afterwards, even after the coming of Christ. For although Jerusalem became wealthy and also large in its extent—and, as is well known, a triple city, and pagan writers say that it was among the foremost cities of the East when Babylon was still existing—yet this prophecy was not fulfilled in the state of Jerusalem, for it was not inhabited outside its walls, nor did it spread throughout the whole of Judea.

We therefore conclude that the spiritual Jerusalem is described here, which differs from all earthly cities.

It is said that the angel went forth, and that another angel met him. It therefore appears from all that the Prophet says how carefully God provides for the safety of his Church; for he always has angels as his messengers, who hasten at his command and aid the Church in its needs.

Since angels thus unite to secure the well-being of the Church, we therefore perceive how dear the faithful are to God, in whose favor he thus employs all his angels. We also see that it was the Lord’s will for this prophecy to be clear and manifest to all the godly: Go and run to that young man, he says, and tell him.

Zechariah had indeed asked for an explanation of the measure in the man’s hand. But from the fact that another angel met him, it appears, as I have already said, that God does not neglect the requests and prayers of his people, provided only that they desire to learn; he will then act as a true and faithful teacher towards them.

But the word “run” ought especially to be noticed: “Go,” he says, “and even hasten, lest the youth should doubt any longer, and explain the purpose of this prophecy.” He calls the Prophet a youth because he was then among angels. He would not call him a man of full age because he had previously called an angel a man. What rank could the Prophet hold among angels except that of a youth? This circumstance ought therefore to be observed as the reason Zechariah spoke disparagingly or humbly of himself.

Now, as to the meaning of the prophecy, we have already said that what is described here is the heavenly Jerusalem, which is surrounded by no walls but is open to the whole world. It does not depend on its own strength but dwells safely, though exposed on all sides to enemies. For the Prophet says, not without reason, through the villages shall Jerusalem be inhabited; that is, it shall be inhabited everywhere, so that it will have no need of defenses to restrain or hinder enemies from coming near. For a safe rest shall be given to it, when everyone shall quietly occupy his own place.

He confirms in this verse what I have just mentioned: that Jerusalem would be safe, even without any fortifications, for God alone would be sufficient for walls, towers, and fortresses. This is according to what is said by other Prophets: God will be to thee a wall and a fortress (Isaiah 26:1), and again, he will be to thee a stronghold. It is, therefore, a statement in accordance with other prophecies when Jehovah testifies that He would be a wall of fire. We indeed know that even though walls may be high and thick, enemies can scale them; but who will dare to throw himself into the fire? It is then as if God had spoken thus: “Though there will be no watchmen to defend Jerusalem, no soldiers to protect it, in short, no guardians whatever, yet I alone shall be sufficient; for I shall not only be a wall to keep off enemies, but I shall also be a fire to fill them with terror.”

He then adds, I will be for glory in the midst of her: as if He had said, “The real happiness of Jerusalem, within and without, will be in Me alone and in My favor. Within, in the midst of her, I will be for glory; I will adorn her with everything praiseworthy. When any fear arises from the assault of enemies, I will be to her a wall of fire. For though she will not excel in strongholds and towers, and be without walls and fortresses, and will thus be exposed to many evils, I shall yet strike all enemies with terror, so that they will be kept far off; and My Church will thus be preserved safe, though destitute of all human aid and without any defense.”

We now perceive, then, the Prophet's meaning to be this: that even though the Jews saw themselves as few in number, weak in strength, wretched, and despised, they still had reason to entertain hope.

For although few returned from exile, God was still able to increase the Church and make it a vast multitude. This was certain and decreed, for the vision showed that however unequal they were to their enemies, God was still sufficiently strong and powerful to defend them.

Furthermore, however destitute they were of all blessings, God was still rich enough to enrich them, provided they relied on the blessing He had promised. For He had pledged to make them happy and blessed within, and safe from enemies without.

Prayer:

Grant, Almighty God, that as we are surrounded on every side by many enemies, and as Satan never ceases to kindle the fury of many to be not only hostile to us but also to destroy and consume us—O grant that we may learn to raise our eyes to heaven and, trusting in Your protection, may boldly fight with patience, until what You once testified in this remarkable prophecy appears: that there are many smiths in Your hall and many hammers by which You break to pieces those horns which rise up to scatter us; and until at last, after having overcome all the devices of Satan, we shall reach that blessed rest provided for us by the blood of Your only begotten Son. Amen.

To make the Prophet's design clearer, we must especially keep in mind the history of the situation. When the Jews were allowed by the edict of Cyrus and Darius to return to their own land, many suspected this kindness, as though the two kings wished to suddenly oppress them once they had achieved their objective in returning.

Some who lived comfortably among the Chaldeans and in other places preferred to enjoy their rest rather than to return with so much trouble to their own country, where no houses were prepared and where there were only dreary desolations. Since the greater part of the people thus slighted the unique favor of God, about which the Prophets had so often spoken, it was necessary for this sloth, connected as it was with great impiety, to be rebuked.

For if any religion had touched their hearts, they would have preferred Jerusalem to the whole world, and the service of God to all earthly advantages and pleasures. Therefore, the self-indulgence in which the Jews had become lethargic deserved a sharp and severe rebuke. This is why the Prophet treats them here with such sharpness, because otherwise they could not have been roused.

Ho! Ho! he says, as if to say, “What means this delay? For when God has opened the door for you, you still take your rest, as though Judea were not your inheritance, as though there were no difference between you and the profane Gentiles.” We now understand the Prophet's purpose.

The particle הוי, eui, is used for stimulating them; and by it the Prophet rebukes their indifference, which was a proof, as I have said, of ingratitude. For in this way the Jews showed their contempt for that favor, which ought to have been preferred far above all the wealth and pleasures of the world.

But the reason that is added seems far-fetched, or even unsuitable—For to the four winds of heaven have I scattered you; for this could not have served to rouse the Jews to leave Babylon and return to the holy land promised to them by God.

Yet it was very effective in making an impression on their minds. For in these words the Lord shows that it was in His power to restore them safely, since they had not been scattered here and there except through His just vengeance.

If their enemies had prevailed against them, or if they had been expelled from their country without reason, a doubt might have crept in as to whether the promise could be relied upon. But when it was evident that their exile was a punishment inflicted by God, they could safely conclude that He would be the author of their restoration, for He who had inflicted the wound was able to heal it.

We now see, then, what the Prophet intended: he intimates that the Jews had until now suffered punishment from God because they did not obey His word but, by their obstinacy, provoked His extreme vengeance. They ought now, therefore, to entertain hope, because God was pacified towards them and ready to forgive them.

Since, then, their exile was from God, the Prophet intimates that their return would not be difficult once God became reconciled to them, because the Jews had to deal only with the heavenly Judge Himself.

In short, the Prophet intends to show that the Jews acted foolishly by continuing in exile when liberty was given to them to return. Therefore, he exhorts them to hasten, lest the season of God’s favor pass away and the door be closed against them again.

So that they might not hesitate about whether this was possible, he shows that it was in God’s power. For He had driven them from their country; therefore, it would not be difficult for Him to open a way for their return whenever He pleased.

He now adds—

The Prophet repeats the same thing, though briefly and in other words; but while he briefly touches on what he meant to say, he confirms and clarifies the contents of the former verse. He shows that it was a very great disgrace that Babylon should become, as it were, the grave of Sion, for God had chosen that mount as the place where He was to be worshiped.

Babylon, we know, was a filthy cavern, accursed by God. It was therefore to subvert, as it were, the order of nature for the Jews to bury, so to speak, the holy mount of God in that infernal region. This way of speaking appears somewhat harsh at first, yet is most suitable, for by Sion the Prophet means the Jews, who were still dispersed in Chaldea.

The temple had indeed not been moved from its place, but only burned and destroyed by the Chaldeans, and there was no other temple built among the Babylonians. What then does the Prophet mean by saying, O Sion, who dwellest with the daughter of Babylon, return to your own place?

He even reminds the Jews that they were bound, as it were, to the temple, for it was a sacred and an indissoluble bond of mutual union between God and them (1 Kings 6:13). For when God proposed that a temple should be built for Him on Mount Sion, He at the same time added,

I will dwell among you; this is my rest (Psalms 132:14).

Since the Jews, then, became united to their God, the temple was introduced as a pledge of this sacred union. Thus justly and fitly does the Prophet give the name of Sion to the Jews, for they were, as it has been said, tied as it were to the temple, unless they meant to deny God.

Hence he says, “Is it right that you should dwell among the Chaldeans? For you are, as it were, the stones of God’s temple. There is therefore for you no fixed and permanent abode except on Mount Sion, as you are in a sense that very mount itself.” Therefore he says, “Sion, hasten and return to your own place; for it is strange and preposterous that you should dwell with the daughter of Babylon.”

In short, the Prophet shows that God’s favor ought not to have been rejected when He stretched forth His hand and gave them free liberty to return. Since God thus appeared as the deliverer of His people, the Jews ought not to have remained exiles but should have immediately ascended to Jerusalem, so that they might again worship God.

And why did the Prophet mention this? It was so that the Jews might know they had nothing to fear, though surrounded by dangers. They were to understand that even if Satan suggested many perils, many difficulties, and many troubles, yet the grace of God would not be defective, evanescent, or fallacious; rather, He would complete His work and not disappoint those to whom He had once testified that they would again have a quiet habitation in the land of Judah.

The Prophet pursues the same subject, for he shows that the way was not opened to the Jews so that they might soon after repent of their return, but so that the Lord might be with them. Their deliverance was a signal proof of His kindness and an evidence that He would continue what He had begun.

He then says that by God’s order the Gentiles would be restrained from accomplishing anything in opposition to the Jews. It is as though he had said, “Your liberty has been granted by Cyrus and by Darius; many rise up to hinder your return, but whatever they may attempt, they will accomplish nothing, for God will check all their efforts and frustrate all their attempts.”

But God’s herald here publicly testifies that he was commissioned to prevent the nations from doing any harm, and to declare that the people brought back to Judea were holy to the Lord, and that they were not permitted to be harmed by anyone. This is the meaning of the whole.

But a difficulty occurs here, for the context seems inconsistent: Thus saith Jehovah, Jehovah sent me. For it is not the Prophet who here receives the office of a herald; rather, it seems to be ascribed to God, which appears inconsistent. For whose herald can God be? And by whose order or command could He proclaim what the Prophet here relates?

It seems, then, unsuitable to ascribe this to God, though the words appear to do so—Thus saith Jehovah, After the glory he sent me to the nations. Who is the sender? Or who is he who orders or commands God? We therefore conclude that Christ is introduced here, who is Jehovah, and yet the Angel or the messenger of the Father.

Although, then, the being of God is one, expressed by the word Jehovah, it is not improper to apply it both to the Father and to the Son. Thus, God is one eternal being; but God in the person of the Father commands the Son, who also is Jehovah, to restrain the nations from harming the Jews by any unjust violence.

The rabbis give this explanation—that the Prophet says that he himself was God’s herald and thus recites his words; but this is forced and unnatural. Indeed, I do not wish to contend with them on this point, for being inclined to be contentious, they are disposed to think that we insist on proofs which are not conclusive. But there are other passages of Scripture which more clearly prove the divinity and the eternal existence of Christ, and also the distinction of persons. If, however, anyone closely examines the words of the Prophet, he will find that this passage must be forcibly distorted unless it is understood of Christ. We therefore consider that Christ is here set forth as the Father’s herald, and He says that He was sent to the nations.

What he adds—After the glory—is understood by some to mean that after the glory in which the Jews had previously boasted had ceased, the message of Christ would then be directed to the Gentiles. The meaning, then, according to them, is this: that shortly after the glory of the chosen people would depart, Christ, by the Father’s command, would pass over to the nations to gather a Church among them.

But this passage may also be applied to the nations who had cruelly afflicted the Church of God, as if he had said, “Though your enemies have had their triumphs for a time, yet their glory being brought to an end, God will send His messenger, so that those who have plundered you may become your prey.” It still seems probable to me that the Prophet speaks of the glory which he had mentioned shortly before.

We may therefore view him as saying that as God had begun to exercise His power and had in a wonderful manner restored His people, there would be no intermission until He had fully established His Church, so as to make the priesthood and the kingdom flourish again.

Then after the glory implies this: “You see the beginning of God’s favor, by which His power shines forth.” For undoubtedly it was no common instance of the Lord’s glory which He had manifested in restoring His people; and thus the Prophet encourages their confidence, since God had already in part dealt gloriously with them.

He then takes an argument from what had been begun, so that the Jews might hope to the end and fully expect the completion of their deliverance. As it is said elsewhere, “The Lord will not forsake the work of his own hands” (Psalms 138:8). So the Prophet now says, After the glory, that is, “Since God has once shone upon you in no common manner, should you not entertain hope? For He intended not to disappoint you of a full return to your country, but to fulfill what He had promised by His Prophets.”

Since God had spoken of the restoration of His Church and also of its perpetual condition, the Prophet here indirectly reproves the ingratitude of those who were not convinced that God would be faithful to the end, even when seeing the beginning of His work performed.

For as God had included both the return of His people and their continued preservation, so also His people should have included both favors: “The Lord, who has already begun to restore His people, will defend to the end those whom He has gathered, until their full and perfect redemption will be secured.”

Since, then, the Jews did not look for the end, though God led them as it were by the hand to the land of hope, the Prophet says to them, After the glory.

We may further observe that the glory mentioned here was not yet fully conspicuous; it had begun, so to speak, to glimmer, but it did not shine forth in full splendor until Christ came. It is then as if the Prophet had said, “God has already emitted some sparks of His glory; it will increase until it attains a perfect brightness. The Lord in the meantime will cause not only that the nations may restrain themselves from doing wrong, but also that they may become your prey.”

The reason for the order follows: Whosoever touches you, touches the apple of his own eye, or, of his eye. For the pronoun may be applied to any one of the pagan nations as well as to God Himself, and most interpreters prefer taking it as referring to any one of the nations.

Whosoever touches you touches the apple of his own eye. We say in French, Ils se donnent en l’oeil; that is, “Whoever assails my people will strike out his own eyes, for whatever your enemies may devise against you will fall on their own heads.” It will be the same as if one pierced his own heart with his own sword.

When, therefore, the nations consider you to be in their power, the Lord will cause them to pierce their own eyes or wound their own breasts, for the meaning is the same.

Whosoever then touches you, touches the apple of his own eye. There is no reason for you to fear. For however powerful your enemies may be, yet their fury will not be allowed to rage against you, because God will cause them to kill themselves with their own swords or to pull out their eyes with their own fingers. This is the meaning if we understand the passage as referring to the enemies of the Church.

But it may also be suitably applied to God: Whosoever touches you, touches the apple of his eye. And I am certainly more inclined to this view, for this idea occurs elsewhere in Scripture:

“He will protect us as the apple of his eye” (Psalms 17:8).

Since, then, the Holy Spirit has elsewhere used this likeness, I am inclined to regard this passage as suggesting that the love of God towards the faithful is so tender that when they are hurt, He burns with so much displeasure, as if one attempted to pierce His eyes.

For God cannot otherwise express how much and how ardently He loves us, and how careful He is of our salvation, than by comparing us to the apple of His eye. There is nothing, as we know, more delicate or more tender than this is in the human body.

For if someone were to bite my finger, or prick my arm or my legs, or even severely wound me, I would feel no such pain as by having my eye or the pupil of my eye injured. God, then, by this solemn message declares that the Church is to Him like the apple of His eye, so that He can by no means bear for it to be hurt or touched. It continues: