Chapter 12

Chapter 12

Chapter 12

Lecture One Hundred and Sixtieth

Zechariah 12:1

1. The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.

1. Onus verbi Iehovae super Israel: Dicit Iehova, qui expandit coelos, et fundavit terram, et formavit spiritum hominis in medio ejus.

The inscription seems not to agree with what follows, for he does not denounce any evil on the chosen people in this chapter, but, on the contrary, comforts the miserable, and promises that God would provide for the safety of his Church. Since then Zechariah speaks only of God’s favor and aid, he seems to have mentioned burden here improperly or unreasonably; for משא, mesha, we know, is rightly to be taken for a threatening prophecy. It might indeed be said, that he promises that God would so deliver his Church as to teach it at the same time that it would be subject to many evils and trials: but I rather think that the Prophet’s design was different, even to show that the Israelites, who had preferred exile to God’s favor, would be punished for their sloth and ingratitude, because it was through their own fault that they were not again united in one body, and that they did not rightly worship God in their own country. Interpreters have heedlessly passed over this, as though it had nothing to do with the subject: but except this be borne in mind, what is read in this chapter will be altogether without meaning. I therefore consider that the Prophet here reproves those Israelites who had rejected what they had long desired, when it was offered to them from above and beyond all hope: for nothing was so much wished for by them as a free return to their own country; and we also see how ardently all the Prophets had prayed for restoration. As then the Israelites, given to ease, and pleasures, and their worldly advantages, had counted as nothing the permission given them to return, that they might again be gathered under God’s protection, it was a base ingratitude. Hence the Prophet here reproves them, and shows that their success would be far otherwise than they imagined.

We must also observe, that those who were dispersed in different parts, were retained by their torpidity, because they did not think that the state of the people would continue; for they saw, as they had before found, that Judea was surrounded by inveterate enemies, and also that they would not be a people sufficiently strong to repel the assaults of those around them; for they had already been accustomed to bear all things, and though they might have had some courage, they had completely lost it, having been oppressed by so long a servitude. Since then the ten tribes entertained these ideas, they did not avail themselves of the present kindness of God. Thus it was, that they wholly alienated themselves from the Church of God, and renounced as it were of their own accord that covenant, on which was founded the hope of eternal salvation.

Note 151. Many of the Jews at this time were not returned. There were especially two returns — the first under Zerubbabel in the year before Christ 536; the second under Ezra in the year 457, seventy-nine years after the first. Now the date of this prophecy in our Bibles is 587, fifty-one years after the first return, and twenty-eight years before the second. Nehemiah, through whose influence the walls of Jerusalem were built and a great reform produced, returned about eleven years after Ezra. — Ed.

What then does Zechariah teach us in this chapter? Even that God would be the guardian of Jerusalem, to defend it against all violence, and that though it might be surrounded by nations for the purpose of assailing it, he would not yet suffer it to be overcome: and we shall see that many other things are stated here; but it is enough to touch now on the main point, that God would not forsake that small company and the weak and feeble remnant; and that however inferior the Jews might be to their enemies, yet the power of God alone would be sufficient to defend and keep them.

If it be then now asked, why the Prophet calls the word he received a burden on Israel? The answer is plainly this, that the Israelites were now as it were rotting among foreign nations without any hope of deliverance, having refused to be gathered under God’s protection, though he had kindly and graciously invited them all to return. Since then God had effected nothing, by stretching forth his hands, being ready to embrace them again, this was the reason for the burden of which Zechariah speaks; for they would be touched with grief and with envy when they saw their brethren protected by God’s aid, and that they themselves were without any hope of deliverance. In short, there is an implied contrast between the ten tribes and the house of Judah; and this is evident from the context. Having now ascertained the Prophet’s design, we shall proceed to the words.

The burden, he says, of the word of Jehovah on Israel: Say does Jehovah who expanded the heavens, etc. Zechariah thus exalts God in order to confirm the authority of this prophecy; for no doubt the creation of heaven and earth and of man is here mentioned on account of what is here announced. We have elsewhere seen similar declarations; for when anything is said difficult to be believed, what is promised will have no effect on us, except the infinite power of God be brought to our minds. God then, that he may gain credit to his promises, bids us to raise up our eyes to the heavens and carefully to consider his wonderful workmanship, and also to turn our eyes down to the earth, where also his ineffable power is apparent; and, in the third place, he calls our attention to the consideration of our own nature. Since then what Zechariah says could hardly be believed, he prescribes to the Jews the best remedy — they were to raise upwards their eyes, and then to turn them to the earth. The expanse of the heavens constrains us to admire him; for however stupid we may be, we cannot look on the sun, and the moon and stars, and on the whole bright expanse above, without some and even strong emotions of fear and of reverence. Since then God exceeds all that men can comprehend in the very creation of the world, what should hinder us from believing even that which seems to us in no way probable? for it is not meet for us to measure God’s works by what we can understand, for we cannot comprehend, no, not even the hundredth part of them, however attentively we may apply all the powers of our minds.

Nor is it yet a small matter when he adds, that God had formed the spirit of man; for we know that we live; the body of itself would be without any strength or motion, were it not endued with life; and the soul which animates the body is invisible. Since then experience proves to us the power of God, which is not yet seen by our eyes, why should we not expect what he promises, though the event may appear incredible to us, and exceed all that we can comprehend. We now then understand why the Prophet declares, that God expanded thee heavens, and founded the earth, and formed the spirit of man By saying “in the midst of him”, he means, that the spirit dwells within; for the body, we allow, is as it were its tabernacle. Let us proceed -

Note 152. It is usual to render the verbs here in the present tense. They are participles in Hebrew, which may often be rendered in the past tense. Dathius and Blayney so render them, “stretched out — founded — formed.” The verse then would be as follows — The burden of the word of Jehovah on Israel,
Saith Jehvovah, who expounded the heavens,
And founded the earth,
And formed the spirit of man within him. Though Marckius objects to the view taken by Calvin of the first line, yet the literal rendering, as given above, will admit of no other. It is a “burden” on, [על], Israel. It is true that “burden” may not always mean a judgment, but a weighty and important prediction; yet when followed by on, it can mean nothing else. See 1 Kings 13:29, and 2 Kings 9:25. It means a judgment too when another word comes after it, as in 9:25. It means a judgment too when another word comes after it, as, “The burden of Babylon,” Isaiah 13:1. It is therefore rendered here improperly “Prophecy” by Newcome, and “sentence” by Henderson. It is not indeed necessary to confine the word “Israel” to the ten tribes, for it is often used in a general sense, denoting the descendants of Israel generally, when the word “Judah” is not introduced. The persons referred to were, it may be, those who continued in exile, many of whom returned afterwards with Ezra, though I think they were the people of the land. We ought to remember that Zechariah prophesied between the two returns, and that though the temple was built at this time, yet Jerusalem was not protected by walls, and continued so till the time of Nehemiah, about 90 years after the first return. — Ed.

Zechariah 12:2

2. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.

2. Ecce ego pono Ierusalem postem contritionis (vel, calicem veneni, aut, mortiferum; alii vertunt, crapulae) omnibus populis per circuitum; atque etiam super Iehudah, erit in obsidionem contra Ierusalem.

Zechariah begins here to teach us what I have briefly explained, that Jerusalem would be under the protection of God, who would render it safe and secure against all enemies. But he uses here figurative terms, which make the point more evident. He says, that Jerusalem would be a threshold of bruising, or breaking. The word סף, saph, means a threshold almost everywhere in Scripture. But some think that it means here a cup, and then they translate רעל, rol, drunkenness, or fury. But as this word also means breaking, it is not unsuitable to say that Jerusalem is here called a threshold at which people stumble, so that he who comes against this threshold either breaks a bone or receives some other injury. At the same time the Prophet seems to express something more, that whosoever ascended to attack Jerusalem would meet with a stumbling block, by which he might have his legs broken or bruised. The meaning then is, that access to Jerusalem would be closed up, so that enemies would not overcome it, though they reached the walls and the gates, for they would stumble, as it is said, at the threshold.

If the other rendering be approved, the sense would be suitable, — that all the ungodly, while devising schemes against God’s Church, would be inebriated by their own counsels; yea, that their drink would be deadly to them: for the passions of men produce effects like drunkenness. When therefore the ungodly gather their forces against the Church, it is the same as though they were greedily swallowing down wine; for the drunken meet together to indulge in excesses. The meaning then would be, — that this immoderate drinking would be fatal to the nations. But I prefer the former view, — that though the gates of the holy city were open, or even an easy access were made through the walls, yet God would on every side be a defense, so that enemies would stumble, as we have said, at the very threshold and bruise themselves. And this promise was very necessary then, for Jerusalem was exposed to the assaults of all, as it could not have defended itself by moats or walls or mounds: but the Lord here promises that it would be a threshold of bruising

He then adds, Also against Judah, or over Judah, it shall be during the siege against Jerusalem. The Prophet, as I think, extends the promise to the whole land, as though he had said, “Though the compass of Jerusalem should not contain all the inhabitants, yet they shall be everywhere safe; for God will take them under his protection.” I wonder why some interpreters have omitted the preposition על, ol, and have translated thus, “Judah also shall be in the siege against Jerusalem:” and they elicit a meaning wholly different, even that some of the Jews themselves would become perfidious, who would not spare their brethren and friends, but become hostile to them, and unite their forces to those of heathen nations. But I consider the meaning to be the reverse of this, — that when Jerusalem shall be besieged, the Lord will put impediments everywhere, which will hinder and prevent the assaults of enemies. When God, he says, shall defend the holy city, even this very thing, (for I apply this phrase to God’s protection,) even this very thing shall be through the whole land; as though he had said, “God will not only be the guardian of the city alone, but also of the whole of the holy land.” Now this must have sharply goaded the Israelites, seeing that they were excluded from having God’s aid, inasmuch asthey had not thought proper to return to their own country when liberty was freely given them. It follows —

Note 153. This has been found a difficult verse. The former part, as given in our version, “I will make Jerusalem a cup of trembling,” etc., has been adopted by most, Drusius, Grotius, Marckius, Newcome, and Henderson, only some of them adopt “intoxication” instead of “trembling.” The word [סף] means both a threshold and a bowl or a cup. The Septuagint have taken the former sense, and the Targum the latter: but as [רעל] means shaking, trembling, confusion, occasioned by inebriety, it is more consistent to take the latter sense. The latter part cannot certainly be construed according to our version, which is that of Piscator. Newcome’s rendering is literal, and according to the sense given by Jerome, Drusius, Castalio, Grotius, and Marckius; and it is the following — And for Judah shall it (the cup) be,
In the siege against Jerusalem. This implies that Judah would turn traitorous to Jerusalem. It is somewhat singular that many MSS. read “shall be” in the feminine gender, [תהיה], and [סף], when it means a cup or bowl, is of that gender. Dathius proposes another view. He takes [מצור] agreeably to the Septuagint, [περιοχη], in the sense of a fortress, stronghold, or defense; and then the version would be, And also with regard to Judah,
He will be for a defense to Jerusalem. But the most natural and obvious meaning is the previous one. — Ed.

Zechariah 12:3

3. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.

3. Et erit in die illa, Ponam Ierusalem lapidem onerosum cunctis populis; quisque portabit concisione concidetur (vel, laceratione lacerabitur,) et congregabuntur contra eam omnes gentes terrae (sic autem resolvi debet oratio, Licet congregentur adversus eam cunctae gentes terrae.)

Zechariah adds here another metaphor, which is very apposite; for when the ungodly made war against the holy city, the object was not to reduce it only to subjection, or to impose a tribute or a tax, or simply to rule over it, — what then? to cut it off entirely and obliterate its name. Since then such a cruelty would instigate enemies to assail the holy city, the Prophet here interposes and declares that it would be to them a most burdensome stone. He thus compares the enemies of Jerusalem to a man who attempts to take up a stone when he is too weak to do so. He then injures his own strength; for when a man tries to do what is too much for him, he loosens some of his joints, or breaks his sinews. The Prophet then means, that though many nations conspired against Jerusalem, and made every effort to overthrow it, they should yet at length find it to be a weight far too heavy for them: they should therefore break or lacerate their own arms, for their sinews would be broken by over-exertion. Some explain the last clause more frigidly, “In tearing he will be torn,” as when any one takes up a rough stone, he tears his own hands. But the Prophet, I have no doubt, meant to set forth something more serious; and each clause would thus correspond much better; for as we have said, the object of the ungodly was to remove Jerusalem, so as not to leave a stone upon a stone: but God declares here that it would be too heavy a burden, so that they would find their own strength broken in attempting inconsiderately to remove what could not be transferred from its own place.

Note 154. Literally it is, — All her lifters, cut they shall be cut, or,
wounded they shall be wounded. The whole verse is as follows, — And it shall be in that day,
That I will make Jerusalem
A burdensome stone to all nations;
All her lifters, wounded they shall be wounded,
When gathered against her
Shall be all the people of the land. — Ed.

Now the reason for this prophecy is, because God was the founder of Jerusalem, as it is said,

“Its foundations are in the holy mountains, love does the Lord the gates of Sion,”
(Psalm 87:1,2;)

and again it is said,

“Jehovah in the midst of her, she shall not be moved.”
(Psalm 46:5.)

We must also remember what we have observed in the last verse: for though the heavens are in continual motion, they yet retain their positions, and do not fall into disorder; but were the heavens and the earth blended together, still Jerusalem, founded by God’s hand and exempt from the common lot of men, and whose condition was peculiar, would remain firm and unchangeable. We hence see why the Prophet says, that there would be no other issue to the ungodly, while attempting to overthrow Jerusalem, than to wound and tear themselves.

He then adds, And assemble against them shall all nations. This, as we have said, was added in order to show, that though enemies flocked together from every quarter, God would yet be superior to them. This clause then contains an amplification, to encourage the faithful to continue in their hope with invincible constancy, though they saw themselves surrounded by hosts of enemies. It afterwards follows —

Zechariah 12:4

4. In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.

4. Die illo, inquit Iehova, percutiam omnem equum stupore, et sesso rem ejus amentia; et super domum Iehudah aperiam oculos meos, et omnem equum populorum percutiam caecitate.

He pursues here the same subject, but in other words, — that multiplicity of means is in God’s hand, by which he can drive away and break down the fury of enemies. By the words horse and its rider, the Prophet, stating a part for the whole, means whatever is strong, and intimates that it can be easily overcome by divine power

He says first, I will smite every horse with stupor Military strength, we know, is in horses and horsemen; but he says that the horses would be stunned, and the horsemen seized as it were with madness, so that they would destroy themselves, and could do no harm to the Church. He then confirms what he said before — that though the whole world conspired against the Church, there would yet be sufficient power in God to repel and check all their assaults and he mentions stupor, madness, and blindness, that the faithful might know that God can by hidden means either destroy or put to flight all their enemies. Though then God fights not with drawn swords, nor uses the common mode of warfare, yet the Prophet says, that he is prepared with other means to lay prostrate their enemies; for even the most powerful in the world cannot proceed so far as to confound their enemies by blindness and madness; but the Prophet here shows, that though no way appears to us by which God may deliver us, we are yet to entertain firm hope, for he can by his breath destroy all enemies, as he can render then blind, and take from them understanding, and wisdom, and strength.

Note 155. “With astonishing astonishment,” Newcome; “with consternation,” Henderson; rather, “with stunness” or “stupefaction,” a word more suitable to horses. — Ed.

Then he adds, I will open mine eyes on the house of Judah. A reason is here given why all enemies would be smitten with stupor and madness, because the Lord would have a regard for his Church; for to open the eyes means the same thing as to have a care for a thing. It had seemed good to God to neglect his people for a time, and this neglect was as it were an oblivion. Hence the saints often complain “How longs wilt thou sleep! how long wilt thou close thine eyes! Look down, O Lord, and see.” So in this place Zechariah means that God would yet care for his people, so as to subdue their enemies.

We may hence learn a useful doctrine — that, in the first place, there is nothing better for us than to be gathered under the shadow of God’s protection, however destitute of any fortress the Church may be, yea, were she to have innumerable enemies hostile to her, and to be without any strength to resist them. Though then the Church were thus grievously tried, and be in the midst of many dangers, and exposed even to death, let us learn from this passage that those are miserable indeed who through fear or cowardice separate themselves from her, and that they who call on God, and cast on him the care of their safety, shall be made blessed, though the whole world were mad against them, though the weapons of all nations were prepared for their ruin, and horses and horsemen were assembled to overwhelm them; for the defense of God is a sufficient protection to his Church. This is one thing. Then let us learn to exercise our faith, when God seems to cast us as it were between the teeth of wolves; for though he may not afford any visible aid, yet he knows how to deliver us, and possesses hidden means of help, which we may not perceive, because his purpose is to try our faith and our patience. And lastly, let us learn, that when God connives at our miseries, as though he had forgotten us, yet our hope, founded on him, can never be disappointed; for if we abide among his flock, he will at length open his eyes upon us, he will really show that he cares for our safety. It now follows —