John Calvin Commentary Zechariah 7:14

"but I will scatter them with a whirlwind among all the nations which they have not known. Thus the land was desolate after them, so that no man passed through nor returned: for they laid the pleasant land desolate." — Zechariah 7:14 (ASV)

Here the Prophet concludes what he had been speaking of God’s vengeance, by which he had fully proved, that the sins of that nation had arrived at such a pitch that there was no room for pardon.

Therefore he says, that they had been dispersed; for this is how I prefer to translate the word, and the context seems to require this. Interpreters differ regarding its meaning; indeed, the Hebrews themselves say that this is a difficult passage, because, according to the rules of grammar, the word can hardly be made to fit the context. But let us first see what the Prophet is discussing, and secondly, what meaning is most suitable, since the word has various meanings.

The Prophet undoubtedly refers here to God’s vengeance, as shown by the dispersion of the Jews among many nations, not only when they were driven into exile, but also when scattered in various parts of the world. The verb, taken transitively, is by no means doubtful in its meaning, for סער, sor, means to move someone from a place, or to expel, and that by force, since it is derived from "whirlwind."

As it may therefore be here a transitive verb, I see no reason why we should seek other meanings conflicting with the design and purpose of the Prophet. He then says, that the Jews had been dispersed—how? among all nations, that is, through all parts of the world; and then among unknown nations.

Now we know, that the farther the exile, the more severe it is, because neighbors are generally the most humane; and when someone is removed far away to a harsh, foreign nation, he would a hundred times rather die on his journey than live at a great distance from his country, and among a people of new and strange habits.

The meaning is, that the Jews had been severely punished by God, not only because they had departed from his true worship and holy fear, but because they had been perverse, had rejected all sound doctrine, and had been deaf and indifferent to all warnings. It was therefore for this reason that they had been dispersed among all nations.

He afterward adds, that the land after them became desolate, and that no one passed through it. This circumstance also, that God devoted the land to desolation, more fully proved his wrath: for when God imprints marks of his vengeance on the land, and on other harmless things necessary for human support, it becomes evident that he is not lightly displeased with people.

He then suggests, that God was not satisfied with the exile and dispersion of that people, but that he intended that there should be also visible marks of their wickedness in the barrenness and desolation of the land itself: and that land, we know, was very fruitful, both by nature and by God’s blessing; for he had promised to give to the Israelites a land flowing with milk and honey.

When this fruitfulness was turned to barrenness, such a change should have roused the minds of all to consider the dreadful judgment of God. We now therefore see why the Prophet says, that the land after them (that is, after their departure) became desolate. For they had polluted the land so much as to compel it, though innocent, to bear the judgment of God.

And he says further, that the desirable land became a waste, even through their fault. God was indeed the author of that waste, but Zechariah imputes this calamity to the people, because they had provoked God’s wrath and procured this evil for themselves; indeed, they had involved the land itself, as it were, in the same guilt, for it was cursed by God, though they had been driven from there to another country.

"Desirable land" was a name often given to Judea, not only on account of its fruitfulness and the abundance of its produce, but because God had chosen it for himself: for though that land excelled other lands in many respects, it is yet certain that its chief excellence consisted in this—that God honored it with special favor.

Zechariah then condemns the Jews, not only because they had by their own fault extinguished the favor regarding the produce of the land, but because they had corrupted the land itself, which had been so uniquely favored as to have become the dwelling place of God.

And from this we more fully learn how great was the enormity of their sins, which caused God to devote to desolation a land chosen by himself. For, as we have said, it was no common honor for that land, in which God designed to be worshipped by his chosen and holy people, to have been destined by him to be made like Paradise.

But when such an honor was turned to shame and lasting reproach, it was clearly a remarkable sign of God’s wrath: and from this also becomes evident the impiety of that people who, as has been said, turned aside God’s favor from the land, so that it not only failed to bring forth its usual produce, but also became, as it were, a disgraceful spectacle, and filled all with horror on seeing it so desolate, where the temple and the worship of God were previously seen.

Prayer:

Grant, Almighty God, that as You have adopted us for this purpose, that we may show brotherly kindness toward one another and labor for our mutual benefit, — O grant, that we may prove by the whole course of our life that we have not been called in vain by You, but that we may so live in harmony with each other that integrity and innocence may prevail among us; and may we so strive to benefit one another that Your name may be thus glorified by us; until, having at length finished our course, we reach the goal You have set before us, that, having at last gone through all the evils of this life, we may come to that blessed rest which has been prepared for us in heaven by Christ our Lord. — Amen

[Exposition continues from previous day's lecture]