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Here is subjoined a more cheering prophecy, — that the grace of God would yet prevail. Whatever evils, and troubles, and dangers, and fears, and diseases awaited the faithful, he yet says that in such miseries they would still be made happy. And this ought to be carefully observed, for nothing can be more suitably found to alleviate our sorrows than to put in the balance God’s benefits on one side, and on the other the punishments and chastisements which he brings on us; for as God’s mercy and kindness always greatly preponderate, it cannot be but that we shall be able to say with holy Job,

“If good things have we received from the Lord’s hand,
why should we refuse evil things?” (Job 2:10.)

This then is what Zechariah sets before us, — that though the Church may be harassed by many cares, and subject to many fears, and terrified by many dangers, and be as it were in trepidation, yet the grace of God, if rightly viewed, is sufficient to administer invaluable comfort, for go forth shall living waters from Jerusalem ¹⁸⁴¹⁸⁴     “Living, that is, running waters. This passage refers to the wide effusion of divine knowledge from Jerusalem when restored.” — Newcome.
   The Gospel blessings are often mentioned as waters. See Isaiah 55:1; Jeremiah 2:13; Ezekiel 47:1; John 4:10. “Perennial waters” is the rendering of Dathius. — Ed.

This prophecy no doubt refers to the kingdom of Christ, and this may be sufficiently proved by other passages. The Prophet then has hitherto spoken of the many afflictions, which were nigh at hand, in order that the Jews might not faint or entirely fail; but he now directs their minds to the kingdom of Christ, from whence they were to look for not only a deliverance from all evils, but also the full restitution of the Church, and as it were the renovation of the world.

There is here no doubt an implied contrast between living waters and those which soon dry up: hence he says, that they would flow continually summer and winter. ¹⁸⁵¹⁸⁵     “In those countries most springs failed during summer.” — Newcome. Judea, we know, was subject to want of water, and there were no waters around Jerusalem, except the spring of Siloam, which had waters in abundance, and supplied the wants of the citizens. But the Prophet promises living waters, which would not be like occasional streams, but flow continually. At the same time he seems to regard something higher. As by living waters he understands those which are spiritual, so he compares these waters with all those streams which are earthly; as though he had said, “the fountain from which the two streams arise is inexhaustible, so that its exuberance shall never fail, but shall send forth streams from one sea to the opposite sea, and shall water the farthest regions of the earth.”

By the eastern sea many understand the Lake Asphaltes, but it seems to me more probable that the Prophet speaks of the Persian Sea; ¹⁸⁶¹⁸⁶     Both Newcome and Henderson consider it to be the Lake Asphaltes or the Dead Sea. The land of Canaan is here throughout contemplated, and not the whole world, as Calvin and many others have thought. The land of Canaan was emblematic of the land of the Church, the whole world; hence what is promised to extend to the extremities of its borders is to be understood, when it appertains to Christ’s kingdom, as extending to the utmost limits of the earth. — Ed. for if he had said that the waters would go forth to that lake, the distance would be very short; but he meant on the contrary to show, that the copiousness of the waters would be so large and abundant that though they would pass through the whole earth, yet their flow would never cease. By the hinder sea he no doubt meant the Mediterranean. The import of the whole is, — that thong the earth were previously dry, yet such would be the abundance of waters as to be sufficient for all, not only as in former times to the inhabitants of Jerusalem, but also to all the Jews in whatever part of the country they might dwell.

Now, since the language is metaphorical, we must bear in mind what I have lately said, — that here is set forth the spiritual grace of God; nor is it a new thing to apply the word waters to the Spirit of God:

“I will pour forth waters on the dry land
and rivers on the thirsty land” (Isaiah 44:3;)

and again,

“I will give clean waters.” (Ezekiel 36:25.)

There is a twofold reason why Scripture gives the name of waters to the Holy Spirit, — because he performs the two offices of cleansing and of watering: for we are like barren and dry land, except the Lord by his Spirit from heaven gives us new vigor and conveys moisture to us. As then the earth derives moisture from heaven, that it may produce fruit, so also we must have conferred on us by the hidden power of the Spirit whatever vigor we may possess. Since then Zechariah promises a fountain of living waters, he understands that God’s grace would be offered to all the Jews, so that they might drink and be satisfied, and no more be exposed as formerly to the want of water.

If any one objects and says, that this interpretation seems forced, the answer is ready at hand, which is this, — that as it is certain that the prophet here speaks of the kingdom of Christ, this rule is to be remembered, — That whatever is foretold of Christ’s kingdom, must correspond with its nature and character. Since then the kingdom of Christ is spiritual, there is no doubt but that when Scripture, as we have seen, promises a large produce of corn and wine, an abundance of all good things, tranquillity and peace, and bright days, it intends by all these things to set forth the character of Christ’s kingdom. We hence see what the prophet means by living waters; and then, why he says that they would go forth to the east and to the west; and lastly, why he adds, that they would flow in winter as well as in summer. It now follows —

Here the prophet shows more clearly, and without using a figurative language, what might otherwise be more obscure: he says, that Jehovah would be king. Here Zechariah compares the kingdom of Christ with those periods of misery and calamities which had preceded, and which had continued till the coming of Christ. We indeed know that there had been the most dreadful scattering through the whole land, since the time the ten tribes separated from the family of David; for since the body of the people ceased to be one, they wilfully contrived ruin for themselves. When therefore the Israelites fought against Judah, the wrath of God appeared, the fruit of their defection. We indeed know that David was not made king by the suffrages of men, but was chosen by the decree of God. Hence when the kingdom of Israel departed from the son of David, it was the same as though they had refused to bear the authority of God himself, according to what he said to Samuel,

“Thee have they not despised, but me,
that I should not reign over them.” (1 Samuel 8:7.)

And yet Samuel was only a governor for a time over the people; but when the people through a foolish zeal wished a king to be given then, God complains that he was despised in not being allowed to reign over them alone. This was more fully completed, when the ten tribes separated themselves from the lawful kingdom which God himself had established and had commanded to be inviolable. From that time then God was not their king. This is one thing.

Afterwards we know that the kings of Israel joined themselves with the kings of Syria to overthrow the kingdom of Judah, and that the Jews also sent for aid to the Assyrians, and afterwards had recourse to the Egyptians. At length the kingdom of Israel was cut off; then the kingdom of Judah, and the city was destroyed and the temple burnt, so that the worship of God for a time ceased. They afterwards returned; but we know they were ever oppressed by hard and cruel tyranny: when they perceived that they were unprotected, because they had refused to take shelter under the wings of God. Though he had so often told them that they would be safe and secure under his protection, they yet refused that favor. Therefore the Jews then found to their great loss that God was not their king.

Hence when Zechariah now speaks of the restoration of the Church, he rightly says, that Jehovah would be king; ¹⁸⁷¹⁸⁷     It is added, “over all the earth,” according to our version and Newcome and Henderson; but it ought to be, “over the whole land,” as it appears evident from the verses which follow; and our version and Newcome render the same phrase, “all the land” in the next verse, while Henderson, more consistent with himself, but not with the meaning of the passage, retains the words, “all the earth.” — Ed. that is, though the Jews had been torn asunder and pillaged by tyrants, though they had suffered many reproaches and wrongs, yet God would become again their king, that He might defend them against all unjust violence and keep them under His protection. Nothing indeed can be more blessed than to live under the reigns of God; and this highest happiness is ever promised to the faithful.

We now understand the Prophet’s meaning as to this part; but he shows immediately after that this cannot be hoped for, except the Jews really attended to true religion and worshipped God aright and cast away their superstitions. Hence he joins together these two things, — that the condition of the people would be a happy one, because God would undertake the care of them and perform the office of a king, — and then, that God would be their king, in order that he might be rightly and sincerely worshipped by them: there shall be, he says, one Jehovah. Here the Prophet briefly shows that the legitimate worship of God cannot be set up, unless superstition be abolished. We indeed know that God is jealous, as he calls himself, so that he cannot bear rivals: for when we devise for ourselves any sort of deity, we instantly take from God what is his own. The Prophet then teaches us, that God cannot be truly worshipped, except he shines alone as the supreme, so that our religion may be pure and sound. In short, he indirectly condemns here those superstitions by which the earth had been corrupted and polluted, and also the superstitions by which true religion had been adulterated and the worship under the law had been violated. For this reason he says, that Jehovah would be one ¹⁸⁸¹⁸⁸     Henderson seems to have unnecessarily introduced another version,
   In that day Jehovah alone shall be,
And his name alone.
   The obvious meaning is, that there would be but “one Jehovah” acknowledged, to the exclusion of all pretended deities, and that his “name” would be one to the exclusion of every other name. It is an announcement suitable to the previous state of things, when many gods were acknowledged, and many names given to them, under which they were worshipped. Much more emphatical and expressive is the usual rendering, —
   In that day there shall be one Jehovah, and his name one.
   [Εσται κύριος εἱς καὶ τὸ ὄνομα αὐτου ἕν]. — Septuagint
   “One name” is mentioned, because the heathens pretended to worship the true God under various names. — Ed.

He expresses this still clearer by saying, that his name would be one. This second clause may indeed appear useless; for whatever can be said of God is comprehended in his oneness. But as we are wont by various artifices to cover superstitions, and ever devise new excuses and new disguises, by which our impiety may seem specious and plausible, the Prophet expressly adds here, that God’s name is one; as though he had said, “It is not enough for men to declare that they acknowledge one true God or one supreme deity, except also they agree in some true and simple faith, so that the name of this one true God may be celebrated on the earth.” But the idea of the Prophet will become more clear if we notice the difference between the one true God and the name of the only true God, or the one name of God. All the philosophers with one mouth teach, that there are not many gods, but some supreme deity, who is the source of divinity: and this is what has been believed by all heathen nations. But in course of time they began to imagine that from this source many gods have emanated; and hence has come a multitude of false gods, so that some worshipped Jupiter, others Mercury, others Apollo; not because they thought that there are many gods partaking of original divinity; but because they imagined that gods have proceeded from the supreme fountain. As then the Jews might have sought subterfuges, and excused themselves by saying that they did not in heart worship many gods, the Prophet adds the second clause, — that the name of God is one; which means, that there is a certain way in which God is to be worshipped, that there is a certain fixed rule, so that no one is to follow what he himself may imagine to be right, and that the majesty of God ought not to be profaned by various errors, nor should men be lost each in his own notion, but that all ought to attend to the voice of God, and to hear what he testifies of himself.

We now then understand what the Prophet means: he says first, that things would be in a happy state in Judea, when God would be regarded as one, that is, when the whole land had been cleansed from its defilements, and when true religion again prevailed: but as this purity would not easily obtain footing in the world, and as men easily decline from it, he adds, that the name of God would be one, in order that the Jews might understand that God cannot be rightly worshipped except he be alone worshipped; and that it cannot be one, unless there be one faith, prescribed and certain, and not alternating between diverse opinions, like that of the heathens, whose religion is no other than to follow what they themselves imagine or what they have derived from their ancestors.

Now this is a remarkable passage: God distinguishes himself from all idols and his worship from all superstitions; and the more attentively we ought to consider what the Prophet teaches us, because our inclinations, as I have said, to vanity, is so great, and this is what experience itself sufficiently shows, and we also see how easily superstition, like a whirlwind, carries us away, and not only one superstition, but innumerable kinds of superstition. The more then it behaves us to notice this truth, so that the one name of God may prevail among us, and that no one may allow himself the liberty of imagining anything he pleases; but that we may know what God ought to be worshipped by us. And Christ also condemns for this reason all the forms of worship which prevailed in the world, by saying to the woman of Samaria,

“Ye know not what ye worship, we Jews alone,” he says,
“know this.” (John 4:22.)

We hence see that this one thing is sufficient to condemn all superstitions, that is, when men follow their own fancies, and observe not a fixed and unchangeable rule, which cannot deceive. It follows —

The Prophet in this verse promises two things, — that the city would be in a very prominent place, so as to be seen at a distance, and also, that it would be a secure and peaceable habitation.

With regard to the former part he says, Turned shall be the whole land into a plain ¹⁸⁹¹⁸⁹     I would render the words, —
   All around shall the whole land be like a plain.
   The verb [סב], means to turn or go round, to be in a circuit. — Ed. We indeed know that Jerusalem was situated with mountains around it, its foundations, as it is said in Psalm 87:1, were on the holy mountains. As then the country was uneven on account of its many hills, the Prophet says, that it would become a wide plain, so that travelling would not be rough and difficult as before; and further, that Jerusalem would not be low in a deep place, but would be on a plain, which would not prevent it from being seen from whatever quarter the visitants might come. The whole land, he says, shall be a plain from Geba to Rimmon. As we do not fully know what sort of country that was, nor where Geba and Rimmon were, I shall not speak here particularly on every word; but it is enough for us to understand the design of what is said, which was to show — that steep places would become level ground, so that Jerusalem might be seen from far, and that the surface being level there would be no mountains to impede a distant view. ¹⁹⁰¹⁹⁰     “Geba” was in Benjamin, north of Jerusalem, Joshua 21:17; and “Rimmon” was in Judah, south of Jerusalem, Joshua 15:32. — Ed.

Then follows the second clause, Inhabited shall be Jerusalem in its own place; that is, though it was formerly pulled down, and now lies as it were dilapidated, and the buildings already begun are very imperfect, yet it shall on itself be inhabited, it shall have the same limits, the same boundaries: in short, the Prophet means, that the size of the city would be the same as it was formerly.

Zechariah, we know, performed the office of a teacher, when the Jews began, not without great hindrances, to build the city. They were not able at first to take in the whole compass; indeed they thought this impracticable, until they were encouraged by Ezra and Nehemiah, as we learn from the books of both. Since then the city they began to build was confined in its limits, Zechariah says, that there was no reason to despair, for in a short time it would again attain its ancient splendor, and be extended to all its gates, as it is afterwards stated. And a description of the ancient city, when destroyed, is no doubt given here when he says,

From the gate of Benjamin to the place of the first gate, (he mentions the place of the gate, for there was then no gate, as that part of the city remained as yet desolate,) to the gate of the corners, from the citadel of Hananeel to the wine-vats of the king. Though we know not fully now how far the ancient Jerusalem extended, or what was its exact situation, it is yet certain that the Prophet meant that such would be the greatness and magnificence of the city, that its condition would fully equal its ancient splendor which then had disappeared. The city, as it is well known, had been very large; though writers do not agree on the subject, yet it is commonly admitted, that it included 30 stadia. This was certainly no common size; and hence the Prophet states what all thought to be incredible, that though the extent of the city was small, it would yet become a new Jerusalem, not inferior to the former either in largeness or in magnificence, or in any other respect. But we must defer what remains till tomorrow.

Zechariah concludes what he said in the last verse by saying, that Jerusalem when restored by God to its pristine state would be a populous city, for the indefinite verb here used means the same as though he had said, that the number of people would be as great as it had been before, though a small portion only had returned. We indeed know how difficult it is to fill a city with inhabitants when once deserted, especially after a long interval of time. But the Prophet here exhorts the Jews to entertain hope, for the Lord would gather again a large number of men, so as to fill the city with inhabitants.

He adds, there shall be no more utter destruction ¹⁹¹¹⁹¹     Rendered “a curse — [ἀνάθεμα],” by the Septuagint, by Marckius, Newcome, and Henderson,—”slaughter — occisio,” by the Targum. The verb means especially two things — to devote a thing to God — and to devote a thing to death, or to entire ruin. From this latter meaning has come the idea of a curse and destruction, which is evidently what is intended here. The Jews were not to be a curse so as to be utterly destroyed, though they were to be subject to many evils. They are not utterly cut off even now according to the doctrine of St. Paul. — Ed. By the word חרם, cherem, I have no doubt, the Prophet means all utter ruin, such as had happened when the people were driven into exile. And for this reason and in the same sense, Isaiah says, that God had sworn that the destruction of the city would be like the deluge of Noah, (Isaiah 54:9;) for he should never again bring such a grievous and dreadful vengeance on his people. But we learn from the whole passage, that this prophecy extends to the kingdom of Christ; for though Jerusalem was destroyed by Titus, it is yet true that God bad been the perpetual guardian of that city, inasmuch as the fullness of time had come when Christ was revealed. It is then the same as though the Prophet had said, that such should be the moderation of God’s anger, that the name of the city would wholly perish, nor the whole people be forced to migrate. This then is what he understands by חרם, cherem

He now adds, that those who returned thither shall dwell safely in Jerusalem, for the Lord would protect them, and by an extended hand defend them against all enemies. We have elsewhere reminded you of the Prophet’s object; for he wished to goad the tardiness and sloth of those who made so much of their pleasures in Chaldea, that to return to the inheritance promised them from above was unpleasant and grievous to them. Hence he shows of how great a benefit of God they had deprived themselves; for being dispersed among the heathen nation they knew not that God’s aid was provided for them. They indeed deprived themselves of that promise which especially belonged to the remnant who dwelt at Jerusalem. The Prophet had also a particular regard to those miserable inhabitants of the land, who having been stimulated by God’s promises, had despised all dangers and all difficulties, and then had undergone, not grudgingly, vast troubles that they might possess their own country. The Prophet then shows that they had no reason to repent, for the Lord would bless them, and make them to dwell safely in the midst of enemies, by whom we know they were on every side surrounded, and further, that the city would become populous, though they were not then many in number. It follows —

The Prophet adds, that though there would not be wanting many ungodly men, who should distress the Church, and attempt many things for its destruction, yet God would be a defender and would inflict punishment, which would exhibit a clear and decided proof of that paternal favor which he manifests towards his Church. But these things do not seem to harmonise — that the people should dwell safely at Jerusalem, and yet that there would be enemies violently disturbing the city: but by saying, that they should dwell safely, he means not that there would be none anxious to do them harm; but that trusting in God’s protection they would continue safe in the greatest dangers, as they would feel persuaded that God, who promised to stand on their side, would be stronger than all. The habitation of the godly would then be secure, not because they dreaded no attacks of enemies, but because they firmly believed that they would be preserved by a power from above, though the devil excited many people on all sides against them, and also prepared and suborned many wicked men to contrive their ruin.

And to this power it behaves us to raise up our thoughts when various enemies rage against us, so that we may dwell in safety and wait with quiet minds until God shall deliver us; for our safety is concealed under the faithful protection of God, which is only made known to us by the word and promises. Let us, however, bear in mind what the Prophet teaches us here — that when God gives loose reins to enemies, his vengeance is near, so that he will visit with punishment all those wrongs and injuries which we patiently endure.

This, he says, shall be the plague with which Jehovah shall smite all people. He mentions all people again, lest a multitude of enemies should terrify the faithful, when they found themselves unequal to them, and almost overwhelmed by their vast number; they were not to doubt but that the hand of God would prevail. Then he adds, His flesh shall consume away, or melt away: there is a change of number, but the sense is not obscured; for he says, This shall be the plague with which Jehovah shall smite all people; his flesh shall melt away, as though he was speaking of one man; and then he immediately adds, while he shall stand on his feet; and his eyes shall melt away, and his tongue in their mouth ¹⁹²¹⁹²     The way to account for this is, that the words, [את-כל-העמים], at the beginning of the verse, are to be rendered, “every one of the peoples,” or, “each of the nations.” Then the singular number here refers to “every one,” or “each” nation of the nations. — Ed. We see how the Prophet changes the number three times; but there is in the subject itself nothing ambiguous. He means that it would be nothing to God, when resolved to punish the adversaries of his Church, whether they were many or few; for he can easily destroy them all, as though he had to do only with one man. But it seems also that Zechariah had another thing in view — that as God’s vengeance would regard each individual, no one of them would be safe, and that thus the vengeance of God would be universal, without any exception, and executed on all armies and on each individual.

We must now notice the kind of punishment which is here described — that God would destroy them all without the hand or the aid of men: his flesh, he says, shall melt away, or dissolve. In this case divine vengeance is more clearly seen, that is, then enemies, though no one fights with them, yet of themselves consume away: and then he adds, when they shall stand on their feet; and yet their flesh shall melt away. The Prophet no doubt alludes to the curses of the law, among which this is especially to be observed — that God in various ways consumes the wicked, so that they melt away when no cause appears. (Deuteronomy 28:21,22.)

The meaning then is, that God has various means by which he can reduce to nothing our enemies, though they may seek aid on every side. We are therefore taught by these words to cast all our cares on God; for when our enemies seem to be placed beyond the chance of danger, and confidently boast that nothing adverse can happen to them, yet in God’s hand is their death and life, so that they can be consumed by his breath only. There is then no reason for us to depend on earthly means, when we seek to be certain respecting the destruction of our enemies; for God can inwardly consume them; though they may seem to stand whole and sound, yet they will be dissolved, so that even their eyes shall melt away in their cavities, that is, they shall fail without any external force. We indeed know that eyes are well protected; being covered with their defences, they seem to be beyond the reach of harm. But the Prophet intimates that the hidden vengeance of God can penetrate into the bowels and marrow; in short, that there is nothing so safe that it can escape the vengeance of God. The tongue also, he says, shall melt away, or dissolve (it is the same verb) in their mouth. He afterwards adds —

The Prophet seems again to be inconsistent with himself; for after having declared that God would be the defender of his people, so as to destroy and consume all people for their sake, he now adds that there would be intestine discords, by which the Jews would wilfully consume one another; while yet there is nothing more improbable than that the people, who live under God’s protection, should so divide themselves into factions, as to perish miserably without any outward enemy. But these things do not ill accord, provided we bear in mind what I have already said — that these things are to be taken in a different sense; for the Prophet at one time warns the faithful of the evils which were impending, lest being shaken by their suddenness, they should despond; at another time he promises them a happy condition, for they would ever be the objects of God’s care. So then we may explain the matter thus — “Though enemies on every side should unite and conspire against you, though they should hasten with great fury and rage to destroy you, and though a vast member at home, and domestic enemies from the bosom of your city, should rise up against you, yet God will prevail against them, and all your enemies shall at length be for your good and benefit.”

This then is the reason why Zechariah blends together what seems to be wholly inconsistent. It was necessary to know both these things — that the faithful might be fully persuaded that God watched over their safety, for it was his purpose to defend the holy city, and to be its perpetual guardian — and then, that they might also be prepared in their minds to bear many trials and troubles, lest they should promise to themselves a joyful state, and thus indulge in carnal security. Having now explained the Prophet’s intention, we must briefly notice the words.

He says that there would be a great tumult from Jehovah among them. This no doubt refers to the Jews; for the Prophet shows that they would be not only exposed to external injuries, but also to another evil — that they would arm themselves against one another, as though they would tear out their own bowels. A tumult, he says, shall be among them, which is the extreme of evils that can happen to a city or people; for no danger is nearer than when they who ought as one man to unite strength and courage to repel an enemy, rage internally against themselves.

But this passage deserves special notice, as here is described to us the condition of the Church, such as it is to be until the end of the world; for though the Prophet speaks here of the intermediate time between the return of the people and the coming of Christ, yet he paints for us a living representation, by which we can see that the Church is never to be free or exempt from this evil — that it cannot drive away or put to flight domestic enemies. And we must also observe, that this tumult, as he says, would be from Jehovah ¹⁹³¹⁹³     Literally it is “the tumult of Jehovah,” that is, proceeding from him, occasioned or produced by him. The arrangement of the words would lead us to make such a version as the following—
    
   13. And it shall be in that day, That there shall be a tumult from Jehovah, Great shall it be among them; And they shall strengthen them; And raised up shall his hand be against his neighbor.
   The two last lines describe the tumult and confusion; some would strengthen the hands of their neighbors, others would raise up their hands against them. The verbs “strengthen,” with no preposition before “hand,” cannot mean to seize or lay hold on in an unfriendly manner. See Isaiah 35:3; Jeremiah 23:14; and see also Isaiah 41:13; Ezekiel 30:25.
   The state of things described here corresponds exactly with the account given by Josephus, and in the books of the Maccabees, of the Jewish nation in those days; they were not only assailed by outward enemies, but also by traitors among themselves. — Ed. He means that whenever the Church is rent, and sects burst forth, and many hypocrites and ungodly men, who for a time pretend to be God’s true servants, furiously assail true religion — whenever these things arise, the Prophet means that they do not happen by chance, but that they are God’s judgments, in order to prove the faith of his people, and to humble his Church, and also to give to his people a victory and a crown. However this may be, though their own ambition rouses heretics, and all the ungodly, to disturb the Church, and though the devil excites them by his own fans, yet God sits in the chief place, and whatever commotions rage in the Church proceed from him. Hence Paul says that heresies must be, that those who are approved may become manifest. (1 Corinthians 11:19.) Certainly this is not the object of the devil; but Paul shows that it is the high purpose of God, so that he may distinguish by severe trial between his sincere servants and hypocrites; for he not only permits tumults to arise, but even stirs them up. And hence also we learn, that nothing is better than to flee to him when ungodly men race and distort our peace; for he can easily by a nod silence those commotions which he excites.

He adds, Every one shall lay hold on the hand of his companion, and rise up (or perish) shall his hand against the hand of his neighbor. This passage may admit of a twofold meaning. The first is, that every one for the sake of obtaining help will lay hold on the hand of his neighbor, and yet without any advantage, for his own hand would perish, that is, he who sought aid for his friend could not support himself: and this is the meaning given by many interpreters; as though the Prophet had said, that the state of things would be so desperate, that every one would be constrained to seek help from his friend, and yet could not obtain what he desired, for while attempting to lay hold on the hand of his friend, he would find that he could not grasp it. But a different meaning would better correspond with the next verse, — that every one would violently lay hold on the hand of his neighbor, and his hand would rise up against the hand of his neighbor. I think then that this part is added as explanatory, — that when God raised tumults among the Jews, every one would start forward to act violently against his neighbor, and raise up his hand to hurt him: for it follows —

Zechariah speaks here no doubt on the same subject; for he adds, that there would be an intestine war between the country and the city, though they were but one body, and since their return they were under the same Divine banner: God had indeed been their leader in their journey, and was in short the only remaining glory of the people. It was then something horribly monstrous, that Judah should join himself to enemies in order to destroy the city: yet the Prophet says that this evil, as well as other evils, would soon be witnessed; so that they would have not only to sustain the assaults of enemies, who would come from far, but would also find their brethren hostile and hurtful to them: Fight then shall Judah against Jerusalem ¹⁹⁴¹⁹⁴     Most commentators render this line, “And Judah shall fight in Jerusalem,” but contrary to Scripture usage. The verb used here for “fight,” when followed by [ב], almost invariably means to “fight against.” The exception which Henderson makes as to place, is not well founded. The very same form of words occurs in Nehemiah 3:8 and the rendering is, “against Jerusalem.” See also 1 Samuel 23:1. The history of the Jews, as detailed both by Josephus and the Maccabees, fully bears out what is here said: and this corresponds with what is said of Judah in chapter 12:2. Whatever view may be taken of this and the preceding chapters, it cannot be denied but that there is a striking coincidence between what they contain, and the events connected with the Jews from the time of Ezra to the coming of Christ. — Ed.

At what time this happened, it is well known; for under Antiochus we know that both the city and the whole land were full of traitors; inasmuch as hardly one in a hundred continued to follow true religion. Thus it happened, that almost all were trodden under foot. It was not then without reason foretold by Zechariah, that the Jews would become cruel enemies to their own brethren.

He then adds, Collected shall be the armies of all nations. The word חיל, chil, means forces, wealth and strength. I am disposed to follow what I have already said, — that the army or strength of all nations around would be collected to overthrow Jerusalem. The Prophet intimates in these words that the Jews would apparently be the most miserable of men, were their condition estimated by their state at that time; for there would be harassing traitors within, so that they had to fear intrigues and hidden dangers, and many people also from every part would unite to destroy them. Nothing can be imagined more miserable than to be assailed from within and from without by almost the whole of mankind. But there will presently follow a consolation; and hence we must bear in mind what I have said, that threatening are given by way of warning, that the faithful might courageously bear those ruinous attacks, relying on the hope of a better state of things, according to what God had promised.

When afterwards he mentions gold, and silver, and garments, he intimates that the enemies, whom he speaks of, would not come, as though they were hungry, running to the prey; but that they would be so savage as to seek nothing but blood; for they would be furnished with necessaries, having an abundance of gold and silver. For what purpose then would they come? Not to satiate their avarice, but only to gorge human blood, and thus to extinguish the memory of the chosen people. Even to hear this was terrible; but it was necessary to warn the faithful, lest they should be surprised by any sudden event. He afterwards adds —

Zechariah in this verse raises up the minds of the godly, so that they might know that their energies would effect nothing, but that after having tried every thing they would be put to flight by the power of God. And hence appears more evident what has been twice repeated, — that the Prophet does not simply denounce calamities to terrify the Jews, but to animate them to constancy, that they might boldly exult, even when nearly overwhelmed by a vast heap of evils.

The meaning then is, — that after Satan had tried every thing to effect the ruin of the Church, and the ungodly had left nothing undone, there would yet be a successful issue to the faithful; for God would execute his vengeance, not only on men, but also on horses and camels, and on all cattle: and since God’s wrath would burn against all animals, which are in themselves innocent, it may with certainty be concluded, that those enemies who had provoked him by their cruelty, could not escape his judgment, and the punishment described here by the Prophet. He then subjoins -

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