John Calvin Commentary Zechariah 2:6

"Ho, ho, flee from the land of the north, saith Jehovah; for I have spread you abroad as the four winds of the heavens, saith Jehovah." — Zechariah 2:6 (ASV)

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—