Zechariah pursues the same subject as in the preceding chapter: for having promised a joyful and happy state to the faithful, who despising their indulgences in Chaldea had returned to their own country, he now reminds them that their peaceful condition in Judea would not be without many trials and troubles; and therefore he exhorts them to patience, lest they should faint in their adversities, and repent of their return.

Some apply this chapter to the time of Antichrist, some refer it to the last day, others explain it of the destruction of the city which happened in the reign of Vespasian; but I doubt not but that the Prophet meant here to include the calamities which were near at hand, for the city had not yet been built, ¹⁷⁸¹⁷⁸     This was not done till the time of Nehemiah, who returned to Judea about ninety years after the first return under Zerubbabel, and several years, probably thirty or forty, after the date of this prophecy. — Ed. the Jews having been much harassed by their neighbors; and we also know how atrocious was the tyranny which Antiochus exercised: in short, there was a continued series of evils from the time the city and the temple began to be built till the coming of Christ. As then the Jews, who had preferred foreign countries to their own, might have boasted of their lot and despised their brethren, as though they had foolishly and thoughtlessly removed from foreign lands, and had been too precipitate in returning, God designed to declare by the mouth of Zechariah what evils were at hand, that the faithful might with a courageous mind be prepared to undergo their trials, and that they might never succumb under any evils, for the Lord had promised more to them than what they could have attained in Chaldea and other countries. Having now explained the meaning of the Prophet, I shall come to the words. ¹⁷⁹¹⁷⁹     Dathius truly says, that interpreters have toiled much in the explanation of this chapter, some taking the words in a spiritual sense, others maintaining that what is here said was fulfilled before the coming of Christ, and a third party holding that all is as yet unfulfilled. He was disposed on the whole to assent to the opinion of Grotius, the same in part with that of Calvin — that this prophecy, as well as some in the preceding chapters, were fulfilled in the times of the Maccabees. See 1 Maccabees 6:26, etc. He indeed admits that this theory does not remove all the difficulties, but leaves less than any other.
   Marckius doubted not but that the beginning of this chapter is a prophecy concerning the destruction of Jerusalem by the Romans, and he quotes Jerome, Cyril, and Theodoret as having expressed the same opinion. Lowth, Scott, Adam Clarke, and Henderson take the same view. But the sequel of this chapter may be better explained by the events which followed the attacks of the Greco-Syrian kings on Jerusalem, (see 2 Maccabees 4,) than by the events which followed the ruin of that city by the Romans. Blayney viewed the contents of this chapter, and much of what is found in the preceding chapters, as yet unfulfilled: and so does Newcome in part.
   Henry is doubtful whether this chapter and the preceding are to be understood of the whole period from the Prophet’s days to the days of the Messiah, or to some events during that time, or to Christ’s coming and the setting up of his kingdom upon the ruins of the Jewish polity. — Ed.

Behold, he says, the day shall come to Jehovah, and divided shall be thy spoils in the midst of the city. By the demonstrative particle Behold, the certainty of the prophecy, as it has been elsewhere said, is intimated; for the Prophet points out as by the finger what could not yet be comprehended by human minds. And he says, that the day would come to Jehovah, that they might know that they would suffer a just punishment when the Lord treated them in this manner; for men, we know, indulge themselves and seek pleasures, and when God seems not to deal kindly with them, they raise a clamor as though he were too severe. Hence the Prophet reminds them, that so great a calamity would not come without a cause, for God would then execute his judgment. He does not expressly describe it, but he speaks as though he summoned them before God’s tribunal. Now when we understand that we have to do with God, it avails us nothing to murmur. It is then better to be silent when God is set forth as being in the midst of us, for it is certain that he will not in chastising us exceed what is just.

But here is described a hard affliction; for Zechariah intimates that the city would be exposed to the will of enemies, so that they would divide at pleasure their spoils in the very midst of it. What conquerors snatch away, they afterwards in private divide among themselves; and we know that many cities have been plundered, when yet the conquerors have not dared to expose to view their spoils. But the Prophet means here that there would be no strength in the Jews to prevent their enemies from dividing the spoils at their leisure in the midst of the city.

He afterwards adds, I will gather all nations against Jerusalem. He confirms what I have already said, that God would be the author of those calamities, and thus he puts a restraint on the Jews, that they might not expostulate with him respecting the severity of their punishment. He then shortly intimates, that the nations would not come by chance to attack Jerusalem; and that whatever commotions would arise, they could not be ascribed to chance or to fortune, or to the purposes of men, but to the decree of heaven. He then bids them to look to God, that they might humble themselves umber his mighty hand, according to what Peter also does. (1 Peter 5:6.) He might have said in a briefer manner, “All the nations shall conspire;” but he ascribes this to God, and says, that he will bring them, like a prince, who collects an army, which he commands to fight under his banner. And by naming all nations, he reminds them that their trials would not be light; for such would be the union of enemies, and so large would be their number, that Jerusalem would be brought nigh to utter ruin. But afterwards he subjoins a consolation to moderate the grievousness of that calamity: yet he says first -

Taken shall be the city, plundered shall be the houses, and the women shall be ravished. What usually happens to a city taken by storm, the citizens of Jerusalem, the Prophet says, would have to endure. It is indeed an extreme outrage, when women are ravished by enemies; and then, poverty is often more grievous than death; and yet he says, that when deprived of their substance they would have to witness an outrage more hard to be borne than death itself, because their women would be subjected to such a disgrace.

He adds, that half part of the city would depart. He had said before that a third part only would be saved; but he now seems to be inconsistent with himself. But as to number we need not anxiously enquire, as I have elsewhere reminded you; for the Prophets often mention half part and then the third, when yet they mean the same thing. It is the same as though he had said, that the destruction would be so great, that hardly half of them would remain alive.

Now follows the consolation which I have mentioned, — that the residue of the people would not be exterminated from the city. By these words the Prophet teaches them, that though hard would be the condition of the city, as it would be reduced nearly to a waste, yet they who having returned to their country sincerely worshipped God, would be blessed; for the Church would ever remain safe, and that how much soever God might lessen the number, yet a part of the Church, however small, would be kept safe. The object then of the Prophet is to comfort the faithful, that they might sustain whatever evils might be at hand, and look for what God promises, even that a Church would again emerge, and that God would really prove that Jerusalem was not in vain his sanctuary, where he would bless the remnant which escaped, and escaped through his wonderful favor. He afterwards adds —