Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Zechariah · Chapter 12
CHAP. XII.
THe burthen of the word of the Lord for Israel, saith the Lord, that stretcheth V. 1. Gualter.out the heavens, &c. It may seem strange, saith Gualter, that the Prophet being about to prophesie good to Israel and to Jerusalem, their chief City and judgements to come upon her enemies and destroyers should begin with saying, the burthen, sith this alwayes implyeth heavy and grievous things to come. But it is to be understood, that he saith not upon Jerusalem, but upon Israel, intimating, that the heavy part of that, which is here said, should fall only upon those of the children of Israel, who continued still at Babylon, and would not return to build the house of God when they might. For there were many such, who derided the indeavours of their brethren in this kind, that returned to Jerusalem, and set to this costly and great work, as not beleeving, that ever it should be perfected, or if it were, that it should not be suffered by the heathen enemies to stand long. In respect of them therefore it is called a burthen, because they cannot without grief see or hear of the prospering of that, which is undertaken contrary to their liking. And because the things here following were such, as might seem incredible, he promiseth a description of God by his Almighty power in spreading the heavens as a curtain, laying the foundation of the earth, and creating the spirit o… man, that is in her. For what can be impossible to him, that doth these mighty workes? Having thus given a title to his prophesie, which is continued to the end throughout this, and chap. 13. 14. he cometh next to the matter, vers. 2. I V. 2.will make Jerusalem a cup of trembling to all the people round about, when they shall be in the siege both against Judah and Jerusalem, the Vulgar, Judah shall be in the siege against Jerusalem. Heb. and also it shall be against Iudah in the siege against Jerusalem, that is, and this cup of trembling shall be to Judah, as well as to other people, when some Jews shall join with them against Jerusalem. So likewise it is rendered by Gualter and by Calvin, who pointeth it thus, and upon Iudah, it shall be in the siege of Jerusalem. Here are two similitudes, whereby it is shewed, what should come to the enemies of Jerusalam, for the incouragement of them that inhabiting there put to their helping hands towards the building of the Temple, and to the terrour of their enemies, who, it is hereby intimated should never be wanting, although for the present all were daunted by Darius his being their friend. The first similitude is taken from men drunken with wine, who goe greedily to it, but anon their heads being intoxicated they goe staggering and trembling away scarse able to keep themselves from falling, so the enemies of Jerusalem that came with great courage against her, within a while found her such a cup unto them, they greedily sought to devoure her and her pretious things, and sometimes prevailed much, but they joyed not long after, Jerusalem becoming unto them a most distempering and destroying cup, the like unto which they had never met withall before. And as the heathen were such enemies, so some of the Jews themselves joined treacherously with them, to whom it happened likewise. For heathens hastily invading Jerusalem; Artaxerxes Ochus was the first after this, who came into the Temple and took away the pretious vessels thereof, the occasion whereof was this, Johannes being High Priest, his brother Jesus ambitious of that honour procured Dagasus the Persian president to aid him against his brother to the obtaining of the High Priesthood. But when they came togegether to the Temple to this end. Johannes so strongly resisted them that hee slew his brother Jesus in the Temple, for which fact the King laid a great tribute upon the Jews, from which they had been before freed by Cyrus. But he went not long unrevenged, for he was poisoned by Bagoas one of his own men, and all his children slain except one called Arsame, whom hee also slew within four yeares after. The next enemy was Seleucus King of Syria, after that the Jews had lived in peace in the time of Alexander the Great, and of the Kings succeeding him 100 yeares. For he took away the treasure of the Temple being assisted by Simon a Jew, who was the President, that discovered it unto him; whereupon he sent Heliodorus to fetch it away, but God made him an example by striking him with his judgement, as is shewed, 2 Macc. 3. Then Antiochus Epiphanes another King of Syria persecuted the Jews, being put on so to doe by Jason and Menelaus two Jewes, and he most horribly prophaned the Temple, setting up an idol there, and sacrificing swines flesh. But God then stirred up Mattathias the High Priest and his sons; Judas Maccabeus and the rest, and strengthened them so against his captaines, that they gave them great overthrowes, and that wicked King through grief hereat fell into most grievous diseases, whereby being extreamly tormented he dyed. And he being dead Eupator his sonne was slaine by Demetrius his Uncle, then Alexander another sonne of Antiochus slew Demetrius, and finally his sonnes making warre one against another were all slaine, and Lucullus and Pompejus hereupon taking advantage seised upon that Kingdome, and made it a Province of the Romans. Demetrius was also assisted by Alcimus a Jew against the Jews, and then he perished as was before said. Ptolemie Philopator also King of Egypt, who did much mischiefe to the Jews, sped no better, for he living but a while after in great infamy for his foul letchery suddenly dyed, after whom his son succeeding, who was but five years old, the Romans taking advantage hereof subdued that kingdome. Finally, Pompeius and Crassus Romans having robbed the Temple, both perished soon after, the one being slain, and the other having most evill successe in his wars against the Parthians, where he with his Army perished. Of all which I have written more at large in the continuation of the history from the time of Nehemiah, which giveth great light into many Prophesies, and especially of Daniel.
Now followeth the second similitude, I will make Jerusalem an heavie stone to V. 3. Hieron.all nations. Wherein, saith Jerom, he alludeth to the custome of the countrey of Iudea and all Syria, where both in cities and villages stones of great weight were laid to be taken up by young men to try their strength, some lifting them up to their knees, some to their breasts or heads or above, as each ones strength was, and at Athens near the Temple of Minerva, he saith that he saw a most heavie brazen ball, by lifting up of which a man tryed his strength before that he entred into the Palaestra. Calvin going upon the common signification of the word foreign a post, and foreign contrition, although the words signifie also a cup of drunkennesse, making to tremble or stagger, Calvin.as hath been said, will have it meant hereby that Ierusalem should be so hard to those that assault it, that as a man rushing with his body against a post shall but bruise himself and not hurt it, so he that hastily assaulted that city being by God protected. And for the other metaphor of a stone, he saith, that hereby it is meant, that as an heavie stone shall lye firme, what attempts soever be made to take it up and carry it away, and they who strain themselves about it, do but hurt themselves, not it, by breaking some nerves of their bodies, so it should be to them, that strive to overthrow Ierusalem; and what is said of Ierusalem taken according to the letter, shalbe verified touching the Church at all times, the enemies of the Gospell may lift as it, but shall never be able to overthrow it, they may smite with their feet or hands against, it but as a post it shall hurt them, that do so, and continue finally it self unhurt: and to this I assent. They shall be cut in pieces, although all nations be gathered together against it. This is the same in effect, that is spoken touching Christ, upon whom this stone, that is, the head stone of the corner falleth, it shall grind him to powder, and the stone cut out of the mountain without hands becomes great, filling the whole earth and breaking in pieces all kingdomes, the golden, silver, brasse, iron, and Dan. 2.clay.
I will strike every horse with astonishment and his rider with madnesse. Here by horse and rider all warlike preparation is to be understood, which should V. 4.be made void, when it should be against Ierusalem. And this was fulfilled according to the letter, when one of the Ptolemies having brought his Elephants and Army before the gates of Ierusalem, there appeared two men like terrible giants without the gates, whereby the Elephants were made so mad, that they threw off their riders and turned upon the horse and foot behind them, so that many of his army were destroyed by them, the king being so stricken withall, that he could not for a long time stir from his place, as I have shewed in my foresaid Continuation.
The inhabitants of Ierusalem shall be my strength in the Lord of hosts their God, the governours of Iudah shall say in their heart. Vulg. Let the inhabitants of Jerusalem V. 5.be comforted to me in the Lord, Hebr. the governours of Iudah shall say strength to me, or, I have strength, the inhabitants of Jerusalem in the Lord, &c. that is, Gods protection over this city so plainly appearing, as is aforesaid, they shall exultingly look upon it, as their invincible strength, and not only the leaders, but all the people of the city shall make joyfull acclamations to the Lord of hosts, as having by his divine power done all this.
In that day I will make the governours of Judah like an hearth of fire amongst the V. 6.wood, and as a torch of fire in a sheaf. Here by another metaphor the Prophet further sheweth, how dangerous a thing it should be to all those that should come against Ierusalem, they should be but as wood or straw in the fire, which is seen consumed thereby. And then he addeth, that Jerusalem shall be inhabited in the proper place, that is, notwithstanding all the Persians, Egyptians, and Romans machinations to the contrary, as it was indeed till the finall destruction by the Romans for their barbarous cruelty against Christ.
The Lord also shall save the tents of Judah first, that the glory of the house of David V. 7.and of the inhabitants of Jerusalem magnifie not themselves against Judah. Here the Lord further magnifieth his favour towards Judah before spoken of, and he saith, the tents of Judah, to intimate their undefenced habitations like unto tents, as before in the wildernesse, wherein how easily may enemies comming surprize them? And saith, that he will save them first or chiefly, that dwelt thus scatteringly about in the land, and so exposed to greatest dangers, that his singular providence being conspicuous in their preservation, it might not be thought that in Davids time, when they had so mighty a King, and when Jerusalem stood strongest being fenced with wals, bars and gates, they were in a more safe condition, then the poor Jewes now returned from Babylon, being without King or walled city to defend them. For it being seen, how through Gods protection alone they lived in such safety, if the people had been living, who were in Davids time, they could not have magnified their happinesse above Judah in her present condition. To which effect almost Calvin, but whereas it said, I will save the tents of Judah first, he conceiveth, that it is best read, as at the first, but the sense is full, as hath been shewed, without understanding any thing.
Then in further extolling Gods goodnesse towards them, he saith, he that V. 8.is feeble amongst them shall be as David, overcomming Goliah, and the house of David as God, as the Angel of the Lord before them. The Vulg. supplyeth it thus, as the house of God, as it may well be supplyed, and then the meaning is, every one of the common people that is faithfull, shall be accepted before God, as David was for his upright heartednesse, and successefull against his enemies, as he, and the rulers amongst them, as Gods house most glorious for divine vertues shining in them, and as Angels farre more mighty then many men, as was seen in that one Angell, destroying Sennacheribs host in one night, and the first born in Egypt. An hyperbolicall extolling of the Jewish state now, especially of the Jewes within, the faithfull of all nations, who are the Houses or Temples of God, and as Angels leading an heavenly life, and as messengers of God declaring his will to others.
And in that day I will pour out the spirit of grace and supplication, &c. Here the V. 10.Lord to shew how the Jewes should be made capable of so great favours, as have been spoken of, foretelleth that they should be converted many of them after their crucifying of Christ, as it is said many were Act. 2. at Peters sermon, being pricked at their hearts for that abominable wickednesse. And as he had before done, so he now again speaks of them by distinguishing them into the house of David, and the inhabitants of Jerusalem, because that family Hieron. August. Rupert. Cyrill. Lyra.was the chief there and most eminent, and he speaks of his house in particular, the rather, because he was about to particularize some other families also, as the family of Nathan, Levi, and Simeon. Jerom and many other ancients expound this of the Jewes seeing Christ to their terrour at the day of judgement, as being conscious of their crucifying him, for which they shall know then, that they shall go into everlasting torments. And therefore to expresse the greatnesse of their sorrow he compareth it to that for Josiah in the valley of Hadadrimmon in the valley of Negiddo, and because the chief 2 Chron. 35.amongst them and the Priests and Scribes had an hand in this bloudy fact especially, he nameth the family of the house of David, setting forth their elders, of the house of Levi setting forth their Priests, and of Simeon setting forth the Scribes because they were of that tribe, and Nathan is put in, as a noble son of David, of whose line after Solomons extinct Christ came; and to prove this, Joh. 19. 37. is alledged, they shall look on him whom they have pierced, and Matth. 24. at his second comming in glory, all the families of the earth shall mourn. But against this exposition maketh the first passage in this text, I will pour out the spirit of grace and supplications, whereby it plainly appeareth, that the mourning here spoken of is that, which proceedeth from the spirit of grace and humble supplication, and not the mourning caused meerly by fear or desparetion, which is the mourning of those, that see for their notorious wickednesse the judge comming to condemn them to everlasting destruction. The word rendred supplications, signifieth also miserations: and therefore it is by some so rendred, but the former is to be preferred, as best agreeing with the matter in hand, the meaning being, that abundance of grace should now be conferred, making the miserable Jewes, who were before hardened in infidelity, to relent for their wickednesse, and in extream sorrow therefore to pray again and again for pardon, being inwardly vexed and troubled, when they came to beleeve, that Jesus whom they had crucified and hitherto despised, was the true Messiah. And to this Calvin agreeth, Calvin.although at the first he understands by the spirit of grace and miserations powred out, abundance of grace and compassion, wherewith the Lord would deal with the Jewes to make good all the promises before going. Whereas to make the exposition before going the more probable, it is said, that the families of David, Levi and Simeon are particularly mentioned to shew, that the chief rulers, Priests and Scribes, who had been chief actours in that bloudy tragedy of killing Christ, should have the greatest punishment. It is rather to be held, that these are particularly spoken of to magnifie the grace of God the more in converting and saving them, that had been of all others most spitefull against him, that the greatest sinners being throughly humbled for their sins and converted, might not despair of Gods grace. And that Note. there were some such converted, the History of the Acts sheweth, where Joses a Levite is said to have come with the price of his land, and laid it down at the Act. 4. 36.Apostles feet, and Gamaliel a principall man amongst them gave advice for the Act. ….Apostles, & Saul a man of no mean rank, but in authority also, from a persecuter was turned a most laborious and faithful preacher. And amongst the many Act. 9.Myriads, who are said to have beleeved of the Jewes, it is not to be doubted, but that some were of these families. Of the fathers, as some referre this Act. 21. 20.mourning to the day of judgement, so some, to the destruction of Jerusalem, as if the extream sorrow, that should then be to the Jewes were meant and Euseb. de praepar. Evang. Lib. 8. Cyrill.nothing else; but forsomuch as the Jewes looked not then upon Christ, as for the cruelty exercised against whom those miseries befell them, this cannot stand. And for answer to the place alledged, Mat. 24. it is but an allusion to this, not an observation of this prophesie now fulfilled, as it should have been made by Matthew specially, who is most of all the other Evangelists in making such observations. Wherefore nothing else can be gathered from thence, but that all the wicked of the world of all nations shall then be filled with sorrow for their judgement coming at that day. For the place of John, there nothing else is meant, but that in piercing Christs side with a spear that was done, which the Prophet here speaketh of proving Jesus to be the Christ by his being thus pierced. And indeed a most strong argument to prove this may be drawn from hence, sith he, whom the Jewes pierced in his body, and after at the comming down of the holy Ghost mourned for it, is undoubtedly the true Messiah, and therefore in expecting one that should reign as a King in this world, and being offended at Christs poverty and crosse, gathering hence, that he could not be the Messiah, they shewed their palpable blindnesse: to this effect also Cyprian speaketh L. 2. adversus Judaeos. Touching this text I shall say nothing more, but whereas it is said, they Note. shall mourn every family apart, and their wives apart, and as for his first born only son, the particularity and extremity of their sorrow is set forth, and how in that our most serious humiliations we should not only do it together, but each one in secret, as is prescribed in fasting, Mat. 6. and Psal. 4. and men for the time separating from their wives, as is intimated, 1 Cor.