John Calvin Commentary Zechariah 8

The Prophet now more clearly explains what he intended; however, it was necessary to preserve this order—that enemies were to be forcibly ejected from their possession, and the Church delivered, before God could dwell in its midst. For how could God have proved that Jerusalem was under His guardianship and protection without first having subdued its enemies?

It was not then without reason that the Prophet began with this promise—that God was prepared for war and was burning with wrath, so that He might deliver His Church from the hands of enemies. Then follows the fruit of the victory, for it would not have been enough for God to avenge the wrongs done to His chosen people without also gathering the dispersed and restoring the Church to its ancient condition.

For it often happens that those who have been cruelly treated find an avenger, but little or no comfort comes to them, as their situation does not improve. The Lord, however, here refers to these two things: that He would take up arms to defend His chosen people, and also that He would become, as was indeed the case, the defender and protector of the holy city.

The repetition of the sentence, Thus says Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith, for it was, as I have already said, something incredible. It was then necessary to repeatedly bring forward the name of God, so that the faithful might more readily assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it soon stated.

And he says that He had returned; not that the accomplishment of this prophecy was then visible, but the decree is put for the reality. God had been, as it were, silent for a long time while His people were exposed to the derision of their enemies. He seemed then to be far away from Jerusalem, for the place was desolate and waste—indeed, it was a scene of dreadful vengeance.

God, then, during all that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says that God had removed from the temple, and that it was an empty place, and profane, as it were. For this reason, he now says that He had returned, because He intended to show openly that it had not been made the seat of His glory in vain, when He had commanded His name to be invoked there.

It is indeed true that Mount Zion had never been forsaken by God. However, no other opinion could have been formed when there was no altar, no sacrifices, and no people there to worship God, for this is said with reference to divine worship. The holiness of the mount was also nothing, except insofar as God had consecrated it to Himself. Hence, these two things were connected: the holiness of the mount and the presence of God. It therefore follows that God, according to human judgment, was absent when no religion appeared there, and the Jews offered no sacrifices there.

He further says that He had returned, so that He might dwell in the midst of Jerusalem. It was necessary to add this, so that the Jews might be convinced that His return was not in vain. For many said that they had acted too hastily; that although the beginning had been favorable, many troubles would still come upon them in the future; that their building would last only for a short time; and that even if they spent much toil and labor rebuilding the city, it would only be for a season, as their enemies would soon come and destroy their new buildings. Since such reports were spreading, it was necessary to encourage the godly, so that they might be fully persuaded that God had returned to His people and had become the restorer of His exiles for this purpose: that He might, as before, dwell at Jerusalem.

We now understand the Prophet’s purpose: it was as if he had said that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that His dwelling at Jerusalem would be fixed and perpetual, as it had before been His habitation. We indeed know that the stability of the Church is only secured by the presence of God, as it is said in Psalm 46: God is in the midst of her, she shall not be moved. For the Church would not be less exposed to sudden and frequent destruction than other things, if God, her support, did not dwell in her. And this is what our Prophet means here when he says that God would dwell there.

He adds, And Jerusalem shall be called the city of truth, and the mount of Jehovah the mount of holiness. By this first clause, the Prophet reminds us why God had for a time forsaken Jerusalem: namely, because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels.

Since, then, the Jews had completely degenerated from true religion, the Prophet intimates that the city became destitute of its guardian and protector—namely, God Himself. And for the same purpose are added the words, the mount of Jehovah shall be called the mount of holiness. For however proudly the Jews boasted that they worshipped God, yet they had profaned both the temple and the altar by their sins, as we have seen it proved by the Prophet Haggai (Haggai 2:15).

Here then Zechariah indirectly rebukes the Jews for having corrupted all purity by their frauds, and also for having, by the defilements of their sins, polluted Zion and the temple of God. At the same time, he teaches us that God dwells in His Church where He sanctifies it.

Hence, God is never idle while He dwells in His people, for He cleanses away every kind of impurity and every kind of deceit, so that where He dwells may always be a holy place. Therefore, the Prophet not only promises here an external blessing to the Jews, but also shows that God performs something far more excellent: He cleanses the place where He intends to dwell, the habitation which He chooses, and casts out every kind of filth.

And since God promises to do this, we therefore see that it is His own unique work and gift to cleanse all our impurities and also to dispel everything false and deceitful. The meaning of all this is that when God reconciles His people to Himself, He not only brings an outward, earthly blessing, but also something better and far more excellent—namely, the renewal of the heart and mind. And when all things are polluted and filthy, He restores true and perfect purity and integrity.

We must also bear in mind what I have already stated: that their sins are indicated here to the Jews, so that they might be touched with shame and seek repentance. For we have seen that they were very slow in this respect. It was then necessary to stimulate them to repent.

For what the Prophet says clearly indicates that Mount Zion had been profaned, though God had consecrated it to Himself. God’s worship had been corrupted there, and there was no integrity there. The faithful city, at least as it should have been, had become full of falsehood and treachery.

For truth is not to be confined to the fidelity that people ought to observe toward one another, but is to be extended to the sincerity that the faithful ought to possess regarding the pure and sincere worship of God. This is the essence of the matter.

He confirms what we have already stated: that the Jews would be safe under the hand and protection of God, as He would dwell among them. He identified the cause of a safe and quiet state as the presence of God. For even when we have peace with the whole world, we may still disturb one another, unless the God of peace restrains us, since mutual and internal discord can harass us, even if we are spared by external enemies. Therefore, it is necessary, in the first place, that the God of peace and salvation should dwell in our midst. But when we have the presence of God, then full security comes.

Suitably, then, the Prophet now says that old men and old women the midst of Jerusalem would yet dwell. For since the time the Jews had returned, they had been harassed, as we know, by continual wars. It could hardly be expected that they could live long in a state of incessant troubles while new fears were daily disturbing them.

Since they were thus in incessant and endless dangers, the Prophet gives them relief and promises that they would yet have a quiet habitation, so that both men and women would live to extreme old age. Hence he says, There shall yet dwell, etc.

Then he adds, a staff shall be to man for his age, or, on account of a multitude of days. Indeed, this seems to have been said with no great propriety, for it would have been much better if vigor had been given them, so that men did not fail through old age.

Hence, the weakness mentioned here seems to have been a sign of God’s curse rather than of His favor; and on this account the Lord promises by Isaiah that old men would be vigorous and strong (Isaiah 65:20), so that they would not feel the disadvantage of age.

But the design of Zechariah, as we have already reminded you, was different here. For many, by their daily complaints, depressed the minds of the godly, declaring that they were deceived and saying that Jerusalem would not long stand, as they were surrounded by so many enemies. Hence, Zechariah shows that the Jews would be in no danger of falling by the hand of enemies, as they would live securely without any external disturbances. For we know that many old men, half alive through age and supporting themselves by a staff, cannot be seen anywhere except in a state of peace and quietness, undisturbed by enemies.

We now, then, perceive the Prophet's design, which was to show that Jerusalem would be tranquil and in peace, and that this would be the fruit of God’s presence; for its citizens would die from old age, and not through the violence of external enemies.

He repeats and confirms the same thing by another representation—that boys and girls would play in the streets and on the public roads, which could not happen during a troublesome time of war. For when arms clatter, the sound of trumpets is heard, and assaults of enemies are dreaded, everyone keeps their children at home. In public, there is sad confusion, and few are found outside; in short, there is no cheerfulness even in children when fear is hanging over them.

Thus, we see that what is promised here is a state of quietness for Jerusalem, because God would keep off the attacks of enemies—not that Jerusalem was ever exempt from all evils, but that God’s defense was so effective as to render them safe amidst many and various dangers.

It is not necessary here to anxiously raise the question—whether it is lawful to play during times of peace? For the Prophet here took his language from the common habits of people and even from the very nature of things. We know that people give way to cheerfulness when no fear takes hold of their minds, and that play and sport are allowed for children. The Prophet meant only this: that though the Jews might then have dealings with various enemies, they would still be in a state of peace and safety. He afterwards adds—

He sharply reproves here the lack of faith in the people; for as men are accustomed to measure whatever is promised by their own understanding, the entrance for these prophecies was nearly closed when they saw that the fury of their enemies could by no means be pacified.

They had indeed tried in various ways to restrain them, or at least to appease them; and we know that many edicts had been proclaimed in favor of the Jews by the kings of Persia. But such was the common hatred toward them, that new enemies arose continually. On this account, the Prophet now blames their lack of faith; and he points out, as with a finger, the source of their unbelief when he says that they had no faith in God who spoke to them, because He promised more than what they could conceive to be possible.

And this deserves notice, for if we wish to pull up unbelief by the roots from our hearts, we must begin at this point: to raise up our thoughts above the world; indeed, to bid farewell to our own judgment, and simply to embrace what God promises. For His power ought to carry us up to such a height that we may entertain no doubt that what seems impossible to us will surely be accomplished.

What the Prophet calls “wonderful” is the same as impossible, for men often wonder at God’s words without believing them, and even under the false pretense of wonder deny His power. Hence, when God promises anything, doubts immediately creep in: “Can this be done?” If a reason does not appear, as the thing surpasses our comprehension, we instantly conclude that it cannot be. We thus see how men, pretending to wonder at God’s power, entirely obliterate it.

Therefore, when the Prophet now says, If this be wonderful in your eyes, shall it be so in Mine? it is as though he had said, “If you reject what I promise you, because it is not in accordance with your judgment, is it right that My power should be confined to what you can comprehend?” Thus we see that nothing is more preposterous than to seek to measure God’s power by our own understanding.

But he seems to say at the same time, that it is useful for us to raise our minds upward, and to be so filled with wonder while contemplating God’s infinite power, that nothing afterward may appear wonderful to us. We now perceive how it is fitting for us to wonder at God’s works, and yet not to regard anything wonderful in them.

There is no work of God so minute that it does not contain something wonderful, when it is considered as it should be. But yet, when raised up by faith, we apprehend the infinite power of God, which seems incredible to the understanding of the flesh; we look down, as it were, on the things below, for our faith ascends far above this world.

We now see the true source of unbelief and also of faith. The source of unbelief is this: when men confine God’s power to their own understanding. And the source of faith is this: when they ascribe to God the praise due to His infinite power, when they do not regard what is easy, but, being satisfied with His word alone, they are fully persuaded that God is true, and that what He promises is certain, because He is able to fulfill it.

So Paul teaches us, who says that Abraham’s faith was founded on this assurance: that he did not doubt that He who had spoken was able really to accomplish His word (Romans 4:20). Hence, so that the promises of God may penetrate into our hearts and strike deep roots there, we must bid farewell to our own judgment. For while we are wise in ourselves and rely on earthly means, the power of God vanishes, as it were, from our sight, and His truth also disappears at the same time.

In a word, we must regard not what is probable, not what nature brings, not what is usual, but what God can do, what His infinite power can effect. We ought then to emerge from the confined compass of our flesh and, by faith, as we have said, ascend above the world.

And he says, In the eyes of the remnant of this people, etc. By this sentence he seems to touch the Jews to the quick, who had already, in a measure, experienced the power of God in their restoration.

For, thirty years before, their freedom had been given to them by Cyrus and Darius; they regarded as a fable what God had promised them. They said that they were in a grave from which no exit could have been expected.

They had experienced how great and incredible God’s power was; and yet, as astonished people, they despaired of their future safety.

This ingratitude, then, is what Zechariah now indirectly reproves by calling them the remnant of His people. They were a small number; they had not raised their banner to go forth against the will of their enemies, but a way had been suddenly opened to them beyond all expectation.

Since, then, they had been taught by experience to know that God was able to do more than they could have imagined, the Prophet here justly condemns them for having formed so unworthy an idea of that power of God, which had been found by experience to be more than sufficient.

He afterwards adds—

The Prophet, having taught us that God was reconciled to His people, now seasonably exhorts the Jews to prepare themselves for work and to exert themselves strenuously in erecting the temple, and also in building the city. For as we have stated, many had then become slothful, as they thought that they would soon be destroyed by their enemies, and that what they built with great labor, toil, and expense, would soon be demolished.

Hence, sloth had crept in, so that many had stopped building both the temple and the city. We have also seen elsewhere that they were too intent on building their own houses while neglecting the temple, for each looked to his own private advantage and his own pleasures.

The Prophet Haggai sharply reproved this indifference (Haggai 1:4), and the Lord clearly showed that He had punished their sloth. For they preferred their own houses to the temple and, from a lack of faith, trembled as if their restoration were a mockery. Since the people, through their ingratitude, had almost wiped away the recollection of their deliverance, the Prophet Haggai severely reproved them; and Zechariah now touches on the same subject.

Therefore, he says that before they had begun the work of building the temple, the land was sterile, as if it were cursed by God; they were deprived of hope, and whatever they attempted proved useless. But after they had begun, through the encouragement given them by the Prophets to take courage and build the temple, things openly changed for the better. It was easy to conclude from this that God had previously been displeased with them, but that now He was favorable, as all things went on prosperously.

This change, then, was a clear sign of both God’s displeasure and God’s favor. For He had justly chastised His people as long as they were under the influence of unbelief, which kept them from proceeding with the work of building the temple. Afterwards, the favor of God began to shine on them, as God gave them an abundance of provisions and proved in various ways that He was now favorable to them.

Zechariah therefore mentions these things so that they might proceed more cheerfully with their work and not provoke God’s wrath, which they had previously found to have caused them so much loss. He also mentions them so that they might seek to enjoy His blessing, which was now so manifest before their eyes. This is the import of the whole matter.

He says, Thus says Jehovah of hosts, Strengthened let be your hands. He exhorts them to perseverance. But as people become weak, and many things occur that enfeeble or break down their courage, he uses the word “strengthen”; for it is often necessary to gather new strength and to confirm a pious resolution.

Let us, then, now learn to apply this doctrine for our own benefit. Let us understand what experience sufficiently teaches us—namely this: that our hands, though at first well prepared, soon become relaxed and, as it were, loosed, and even entirely fail, unless new strength is now and then attained. This is accomplished when we are animated by God’s Word and rise superior to the trials that enfeeble us.

And Zechariah will soon inform us from where this strength was to be sought: namely, from the promises they had already heard from the Prophets. For he would have exhorted them in vain to persevere if the ground of confidence had not been mentioned. For when God is silent, our minds, though previously abundantly ready and willing, must languish and, in the end, wholly fail.

We then see that there can be no courage in people unless God supports them by His Word, so that they may recover their lost strength and regain their alacrity. If the Prophet had only commanded them to take courage, they might have replied that there was nothing in their circumstances to encourage them. But when the Word of God was set before them, every excuse was taken away, and they were now to gird up their loins and boldly fight, since God supplied them with weapons.

“Be strong,” he says, “ye who hear in these days these words from the mouth of the Prophets.” Though Zechariah is not often concise, but in many parts diffuse, he is so here, and the whole verse is very emphatic.

For after having said that they were not destitute of God’s promises, he adds “in these days” and also “these words.” He intimates that they were not only taught a general truth—that they were to render obedience—but that God Himself would be their leader to direct their steps and to show them the way. In a word, he omits nothing to enable them to proceed without difficulty with the work which they had begun.

There is, then, an emphasis intended by the demonstrative “these” (as in “these days” and “these words”), for the Prophet intimates that God was continually speaking to them. He announced not only a general truth but specific words by which they might guide their feet and their hands in every action.

And he says that those words were heard from the mouth of the Prophets, for God intended honor to be done to His servants. It is, as has often been stated, a true test of faith when God Himself does not descend from heaven or appear to us in a visible form, but uses human beings as His ministers.

Yet Zechariah briefly intimates that the Prophets are not the authors of the promises, which are necessary to raise up, support, and stimulate our minds. For the Lord only employs their service, and this is what he means by the word mouth.

He now adds, “Who were in that day in which was founded the house of Jehovah, in order to build the temple.” Not much time had passed since they had begun again to build the temple and the foundations had been laid. But the work had been discontinued through the unbelief of them all, and also through each person’s regard for his own private interest. For as they were in suspense and doubtful, sloth and indifference arose, and avarice possessed them, so that they despised the temple of God.

But he now says that during that short time God often spoke to them by His Prophets with the view of correcting their delay and tardiness. For the Prophet here mentions, as it were, but one day, to express how short the time had been. Their sloth was then less excusable, since God daily spoke to them and confirmed by new Prophets what the former ones had said.

It follows, “For before these days there was no hire for man, and no hire for beast, no peace to passengers, because I had sent forth all men, each one against his friend.” The Prophet mentions here, as I have already said, evidences of God’s curse, from which the Jews might have learned that He was displeased with their neglect in disregarding the building of the temple; for while neglecting that, they paid attention to their domestic affairs.

He therefore reminds them of what might have made them fear, lest they should continue to provoke God. For they had been taught, to their great loss, not to provoke His displeasure in this manner. Zechariah, no doubt, as well as Haggai and Malachi, had often addressed the people on this subject.

For we see how prone we all are to relapse into forgetfulness when God in any measure relaxes His discipline. We quickly shake off every fear when exempt from evils. This is the reason why it is necessary for us to be often reminded of those judgments of God which we have experienced, as Zechariah does here.

“Before these days,” he says, “there was no hire for man, and no hire for beast”; that is, there was no profit from the labor of people or of beasts. He takes it for granted that people were not tardy in their work and that beasts performed their labors, but that no fruit appeared.

And why was the labor of people and beasts unprofitable, except from God’s curse, as the Law testifies? (Deuteronomy 28:8). For when the Prophets speak of God’s curse, they refer to the Law and only apply to their present purpose what is stated generally in the Law.

Since God declares in the Law that He will bless the work of the hands, Zechariah draws this inference: that God was displeased when people and beasts toiled laboriously without any advantage.

He then adds, “There was no peace.” When people labor in vain, thirst and a lack of all things must follow. For though human labor, we know, is of itself of no value, yet when blessed by God it is the means of promoting fertility, so that the earth may supply us with food.

On the other hand, when human labor is barren, even the earth itself refuses to bring forth fruit. It was then no light calamity when God visited the people with poverty and famine. But another evil is added, no less dreadful and even more grievous: the land was so harassed by enemies that no travel was safe.

Hence he says that “there was no peace to him who went out or to him who came in”; that is, there was no free or peaceful travel, but they were exposed to pillage and plunder. In a word, Zechariah teaches us here that the Jews were under a curse both within and without, for the land disappointed those who cultivated it, as it yielded no fruit, and they were also exposed to hostile assaults.

With regard to the words מן הצר, men etsar, some render them as “on account of distress,” leading to the translation, “there was no peace on account of distress.” But we can retain the proper meaning of the preposition מן, mem, which gives us, “there was no peace from distress”; that is, no one was safe from inconvenience and molestation.

The reason is added: “Because God had sent forth all men, each one against his neighbor.” The Prophet deliberately added this so that the Jews might know that these evils could not be ascribed to fortune, as if people rose up thoughtlessly one against another.

Hence, he reminds them that their quietness was disturbed by the just and hidden judgment of God, for He can turn the hearts of people as He pleases; He now inclines them to humanity or to mercy, and then He turns them to madness and ferocity.

So that the Jews might know that they had to do with God, the Prophet declares here that people had been sent forth so that they might mutually rage and assault one another.

Therefore, those who use the word “permit” not only detract from what the Prophet means but wholly pervert his doctrine and extinguish its light altogether. For God does not say here that He was passive when the Jews ill-treated one another; rather, He intended for this to be attributed to His judgment.

For when almost the whole world was hostile to a few people, who were also related to one another, they surely ought to have been united among themselves. Necessity reconciles even the most alienated and pacifies even those who were previously the most violent enemies. Since, then, the Jews were assailed by foreign enemies, they ought to have been friends among themselves, or at least to have been so softened as not to be so hostile towards one another.

Since, then, they raged against their own kinsmen, so that no one spared his own friends, God shows more fully by this circumstance that He was the author of these confusions. How God kindles human hearts to ferocity, and is yet free from all blame, has been explained elsewhere.

God indeed executes His righteous judgments when He sets people one against another. If we inquire into the cause and the purpose, we shall find that people are justly punished in this way. Since, then, the highest equity always shines forth in God’s judgments, there is no reason for people to try to implicate Him in their own perdition or to shift part of the blame onto Him.

God then justly stirs the hearts of people to madness, and yet people themselves bear the whole blame, though God draws them here and there against their will and uses them as His instruments. For the hidden purpose of God does not excuse them, while their actual intent is far from obeying His Word, though they are guided by His hidden operation.

We know that no work pleases God except when there is a willing obedience, which none of the reprobate ever render. We also know that all works are to be judged according to their intended purpose. We must therefore consider the reason why God thus set people against one another, and what purpose He had in view. But we have elsewhere discussed this subject at length.

Let us then, in short, bear this in mind: the Jews mutually harassed and distressed one another not by chance, but because the Lord, who was their enemy and whose wrath they had provoked, had sent them forth as enemies among themselves.

He afterwards adds, “But now, not according to former days, shall I be to the remnant of this people, saith Jehovah of hosts.” Zechariah now reminds them that things had changed for the better, as it was evident that God was favorable to them. If the cause of this change is asked, the answer is: the building of the temple.

If nothing had been said by the Prophets, the Jews might have only conjectured, but every doubt had been removed. For God had threatened them with punishment, which He afterwards inflicted; then He exhorted them to repentance and said that He would be reconciled to them.

When the Jews rightly considered these things, they had no need to resort to conjectures. It was indeed fully evident that God regarded them with favor and that the fruits of His favor were before their eyes. They were thus encouraged to proceed with the work of building the temple.