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The Prophet now shows that the angel who was his guide and teacher, became even a suppliant before God in behalf of the welfare of the Church. Hence the probable opinion is, that this angel was Christ the Mediator. For they who say that it was the Holy Spirit, who forms prayers in our hearts, seem to depart very far from the meaning of the Prophet: and it is nothing new, that Christ should exercise care over his Church. But if this view be disapproved, we may take any one of the angels to be meant. It is certain that it is enjoined them all to minister to the salvation of the faithful, according to what the Apostle says in the first chapter of the Hebrews Hebrews 1:1; and indeed the whole Scripture is full of evidences, which prove that angels are guardians to the godly, and watch over them; for the Lord, for whose service they are ever ready, thus employs them: and in this we also see the singular love of God towards us; for he employs his angels especially for this purpose, that he might show that our salvation is greatly valued by him.

There is then nothing wrong, if we say that any one of the angels prayed for the Church. But absurdly, and very foolishly do the Papists hence conclude, that dead saints are our advocates before God, or that they pray for us; for we never read that it is an office committed to the dead to intercede for us; nay, the duties of love, we know, are confined to the present life. When, therefore, the faithful remove from this world, having finished their course, they enter on a blessed life. Though then the case is different, yet the Papists foolishly pass from angels to the dead: for as it has been stated, the case of the faithful has been committed to angels, and they ever watch over the whole body, and over every member of it. It is then nothing strange that they offer prayers for the faithful; but it does not hence follow, that angels are to be invoked by us. Why does Scripture testify, that angels supplicate God for us? Is it that each of us may flee to them? By no means; but that being assured of God’s paternal love, we may entertain more hope and confidence; yea, that we may courageously fight, being certain of victory, since celestial hosts contend for us, according to what appears from many examples. For when the servant of Elisha saw not the chariots flying in the air, he became almost lost in despair; but his despair was instantly removed, when he saw so many angels ready at hand for help, (2 Kings 6:17;) so whenever God declares that angels are ministers for our safety, he means to animate our faith; at the same time he does not send us to angels; but this one thing is sufficient for us, that when God is propitious to us, all the angels have a care for our salvation. And we must further notice what is said by Christ,

“hereafter ye shall see angels ascending and descending,”
(John 1:51,)

which means, that when we are joined to the head, there will thence proceed a sacred union between us and angels; for Christ, we know, is equally Lord over all. When, therefore, we are united to the body of Christ, it is certain that angels are united to us, but only through Christ. All this favor then depends on the one true Mediator. Far then is it from being the case, that Scripture represents angels as patrons to whom we may pray. The meaning then is what we have stated, when Zechariah says, that the angel thus prayed, O Jehovah of hosts, how long wilt thou not have mercy on Jerusalem and the cities of Judah?

The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, “How long wilt thou not show mercy?” It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburndened their cares and sorrows.

We ought at the same time to notice the special import of the words, “how long,” עד-מתי, od-mati? The angel indeed afterwards explains himself, when he expressly mentions the term of seventy years. ²¹²¹     The Hebrew literally is “this seventies year.” A similar anomaly is found in Welsh, “this ten year and sixty,” or “this sixty year and ten.” — Ed. It was not then without design, or through a strong impulse of feeling, that the angel said, How long? but he had regard to a memorable prophecy, which was in the mouth of all the godly; for God had fixed seventy years for the exile of the people. Since the people knew that a time had been predetermined by God, he does net here supplicate God according to his own will, but only alleges the promise itself: and it is an usual thing with the saints to plead before God what he has promised to them. What indeed can better sustain our hope? and what can give us a greater encouragement in praying, than when we plead with God according to his promises? For God will have our prayers to be founded first on his gratuitous goodness, and then on the constancy of his faithfulness and truth. When therefore they thus address God, “O Lord, thou art true, and thou hast promised this to us; relying on thy word, we dare ask what otherwise we could not,” — they certainly do not exceed the limits as though they prescribed to God a law, but anxiously seek to obtain what had been freely offered. We have seen that the angel does not here complain of delay, but that he founded his plea on that remarkable prophecy, in which God had fixed the term of seventy years for his people.

The angel seems in this place to have indirectly blamed God for having too much delayed to bring help to his Church: but this mode of speaking, we know, frequently occurs in the prayers of the saints; they in a manner charged God with delay, that is, according to the perception of their flesh. But this is not inconsistent with the obedience of faith, since the faithful submit at length to the counsel of God. Hence, however familiarly they may often expostulate with God, when he seems to delay and to withhold his aid, they yet restrain themselves, and at length feel assured that what God has appointed is best. But they thus pour forth their cares and their sorrows into the bosom of God, in order to disburden themselves. The angel now adopts this form when he says, “How long wilt thou not show mercy?” It is not however the complaint of unreasonable fervor, as that of the ungodly, who in praying accuse God, rage against him, and quarrel with his judgments. The angel then was not moved by any turbulent feeling, nor were the saints, when they adopted this mode of praying; but they did what God allows us all to do; they thus disburdened their cares and sorrows. ²²²²     This point has been frequently referred to by Calvin: but mistakes have arisen from not considering that no less than three events are coincident with this number, as it is clearly proved by Petavius, Prideaux, Bishop Newton, and others. From the first invasion of Nebuchadnezzar, Daniel 1:1; Jeremiah 25:1-11, to the edict of Cyrus, 2 Chronicles 36:22, there were seventy years; the same time transpired from the destruction of Jerusalem and the temple, Jeremiah 52:13, eighteen years after, to the second year of Darius Hystaspes, when a decree was made to rebuild the temple; and there were seventy years from the last captivity by Nebuzar-adan, Jeremiah 52:30, to the time when the temple was finished. “So that taking it,” says Prideaux, “which way you will, and at what stage you please, the prophecy of Jeremiah will be fully and exactly accomplished concerning this matter.” Probably the second period is what is here intended. — Ed.

I have said, that it is more suitable to the passage to say, that the cities had been despised by God: but if any prefers the other view, I will not contend; yet whosoever will minutely consider the intention of the Prophet, will, I think, readily assent to the idea, that the cities had been despised or rejected by God, because he gave them no sign of his mercy. ²³²³     The contrast seems to show that displeasure, or wrath, or flaming wrath, which [זעם], pity or compassion, is what is prayed for. God had been as it were angry or indignant, but now his pity is solicited. He is asked to show pity to a people to whom he had manifested extreme displeasure. “Compassionate” and “angry” are the two words used by Henderson; and “have mercy” and “had indignation,” by Newcome. The former appears to be the most appropriate rendering. Compassion or pity, and anger or wrath, seem to be the contrasts. — Ed. It now follows —

The Prophet shows here, that though God did not immediately on the first day stretch forth his hand to the miserable Jews, he was yet propitious to them. But we must notice, that God speaks only, and does not yet manifest his power. The Prophet’s design must be here observed; for first he reminds the faithful that there was no reason for them to despair, or to be cast down with sorrow; for celestial angels prayed to God for them, and pleaded for their salvation. This is one thing. But a greater and fuller confirmation is added; for God testifies that he is ready to deliver the Jews, though he does not declare this immediately at first. And here we may remark, that it ought to be sufficient to sustain our hope and patience, when God testifies and affirms that he favors us, and that our salvation is dear to him, however miserable our condition may apparently be. God might indeed have immediately given a real proof to the Jews that the time had come to restore them to full prosperity: this he did not, but only made a promise. He gave words only: but his purpose was, by an actual trial, to prove the patience and obedience of his people, when he said that he had not forgotten his covenant, on which depended all the promises previously made.

But the Prophet seems to allude to a prophecy of Isaiah in the fortieth chapter,

“Comfort ye my people, saith your God.” Isaiah 40:1

The Prophets had been for a long time silent: it was indeed right that the Jews should remain long struggling, as they had for so many years hardened themselves against all threatening, and even despised all God’s judgments, according to what is said by Isaiah,

“Let us eat and drink, tomorrow we shall die.”
(Isaiah 22:13.)

As then the obstinacy of the people had been so great, it was proper that they should long mourn without comfort. But Isaiah says, that the time would come when God would command his servants to comfort his people again as in former times. Zechariah says now, that God spoke consoling words. We hence learn, that the desires of the godly and the prayer of the angel had been heard; for redemption was now nigh at hand, according to what is said in the hundred and second Psalm, “It is time for thee, O God, to have mercy on Sion, for its time is come;” that is, “The seventy years are completed, which it has pleased thee to assign for our exile.” It now follows —

Zechariah now mentions the chief consolation to which he had referred; for it would not have been sufficient to say in general, and in a few words without explanation, that God gave a kind answer to the angel. For we know how strong were those temptations with which the faithful had to struggle. It was then needful for them to be furnished, not with light weapons, in so arduous a contest. This is the reason why Zechariah more fully expressed the words by which God then strengthened the faith of his people.

He says that the angel had spoken; and he thus intimates that the consolation was not given privately to the angel that he might keep it in his own bosom, but convey it to the whole people. This was not then a secret consolation but what the Lord intended to be proclaimed by his Prophets, according to what is said by Isaiah in the passage to which we have already referred — “Comfort ye, comfort ye my people saith your God.”

What God says, that he was moved with great zeal for Jerusalem and Sion, ²⁴²⁴     Marckius and Henderson have followed this rendering of Calvin, and on the ground of a distinction between [ל] and [ב] following the verb here when followed by [ל] as well as by [ב], see 1 Kings 20:10,14; Psalm 106:16. Our version, followed by Blayney and Newcome, is to be preferred here. There are two kinds of jealousy, as observed by Blayney: the one for disloyalty an unfaithful wife, Proverbs 6:34; and another for the honor and welfare of those whom we love when they are oppressed and wronged, Joel 2:18. God might have been said to be jealous for Jerusalem on either of these accounts. — Ed. is according to the common language of Scripture. For as God cannot otherwise sufficiently express the ineffable favor which he has towards his elect he is pleased to adopt this similitude, that he undertakes the defense of his people according to what is done by a husband who fights with the greatest zeal for his own wife. This is the reason why he says that he was zealous for Jerusalem. And we ought especially to notice this mode of speaking, that we may not think that God is indifferent when he delays and defers his aid: for as we are hasty in our wishes so we would have God to be precipitant in the same manner; and we impute to him indifference when he does not hasten according to our desires. These doubts God checks when he testifies that he is zealous: for he intimates that his slowness did not proceed from neglect or because he despised or disregarded them; but that there was another reason why he held them in suspense. We may therefore be fully persuaded that even when God withholds his aid he is not otherwise affected towards us than the best of fathers towards his own children; and further that the signs of his love do not appear because it is not always expedient for us to be delivered soon from our troubles. Let this then be our shield against all hasty desires, so that we may not indulge our too ardent wishes, or think that our salvation is neglected by God, when he hides himself for a time and does not immediately stretch forth his hand to help us. It follows —

God here obviates the doubt which might have easily crept into the minds of the godly. “Why should he then give up the miserable Jews to the will of the Gentiles, and suffer these heathens at the same time to be in a quiet state and to enjoy their pleasures?” This indeed at the first view seemed very strange: if God had such a zeal towards Jerusalem, why did he not give some token at least of his favor? He therefore gives this answer, — That though the condition of the Gentiles was now better, there was yet no reason for the Jews to be discontented in their troubles, because they were to look forward to the end that was to come. It must further be noticed, that God speaks only here, and is not going forth prepared to execute his vengeance: and it is a real and just trial of faith, when God bids us to depend on his word.

The manner of speaking, used here deserves notice, God was angry with the quiet nations. It is not a superfluous repetition, when it is said, that the nations were quiet. Some render the word wealthy, but not so suitably; for as we have said before, the angel complained that while the whole world was tranquil, God severely chastised his Church alone. God then does here anticipate a temptation which would have otherwise distressed and even wholly disheartened the faithful; and he in effect says, “It is indeed true that the Gentiles all around are quiet, that there are no calamities, that there is no enemy, and that they are subject to no evils: this is no doubt true; but as I am angry, their happiness, while I am opposed to and displeased with them, is a curse.” God, then, does here elevate the thoughts of the godly, that they might know that happiness is to be found in his favor alone, and that whenever he is angry or displeased, though men may think themselves happy, and flatter themselves and exult in their condition, they are yet in a most miserable state; for all happiness is ruinous which does not flow from the fountain of God’s gratuitous love; in short, when God is not our Father, the more we abound in all kinds of blessings, the deeper we sink in all kinds of miseries. This then is the meaning, when God says that he was angry with the quiet nations.

What, then, is the application of this doctrine? That it behaved the Jews, though their condition was very hard according to the perception of men, to have yet acquiesced in the love of God, for they knew that he was their Father, and also, that though they saw their enemies happy, they were yet to regard it no otherwise than a cursed happiness. so also in the thirty-seventh Psalm, the faithful are bid not to envy the unbelieving, while they saw them flourishing in wealth and rolling in pleasures; for it behaved them to regard their end. Let us hence learn to raise up our thoughts to the contemplation of God’s hidden love, when he deals severely with us, and to be satisfied with his word, as we have there an indubitable evidence of his favor: nor let us envy our enemies and the wicked, however the whole world may applaud them, and they themselves luxuriate in their blessings, for we know that God is adverse to them.

A reason also follows, Because God was a little angry, and they helped forward the evil; that is, they exceeded moderation. The meaning is, that the reward of cruelty would be repaid to all the enemies of the Church, because they had exercised immoderate severity, when it was God’s purpose to chastise his children in a gentle and paternal manner.

It may be here first asked, How is it that God declares that he had been a little angry with his people, since his judgment, as pronounced by his servants, was most severe?

“Whosoever shall escape the famine, shall fall by the sword;
whosoever shall escape the sword, shall fall among wild beasts.”
(Ezekiel 14:14.)

And in many other places he declares the same, that there would be no hope of pardon to the people, but that they were all to perish; that is, the whole body: “Though Noah, Daniel, and Job,” he says, “were in this city, they shall deliver only their lives; but I will not hear their prayers for this irreclaimable people.” But the particle little, מעט, mot, must be applied to the elect: for though God in his dreadful vengeance consumed almost the whole people, yet a remnant, as we know, was preserved. This is the reason why God says, that he was but little angry with his people; for he speaks not of the reprobate and of that impure mass from which he purposed to cleanse his own house; but he has respect to his covenant. We now perceive for what purpose Zechariah says, that God was but moderately angry with his people.

But another difficulty meets us — In what sense did the nations help on the evil? For it hence follows, that the heathens were not restrained from raging immoderately and at their pleasure. And this place has been also laid hold of by that miscreant, who has been lately writing against God’s providence, holding that the wicked become wanton by means of God’s hand and power, and are not thereby restrained. But this is extremely foolish; for the Prophet here does not regard what the nations were able to do or had done; but, on the contrary, he speaks of their cruelty, that they thought that there ought to have been no end until the memory of that people had been obliterated. And this is the reason why Isaiah says, “Thou hast not seen her end.” He therefore upbraids the unbelieving, that they did not calculate rightly as to the end of the Church; for the unbelieving furiously attempted to destroy it, as though that promise could be made void, “My mercy I will not take away.” Since the unbelieving did not see her end, because it was the Lord’s will ever to preserve some remnant among his chosen people, the Prophet says, that they helped forward the evil. We now then perceive the intention of the Prophet, and see that the object is no other but to sustain the hope of the faithful, until what they heard from the mouth of God really took place. Let us proceed -

This is a confirmation of the last prophecy, — that God purposed to put an end to his chastisement, as it is said by Isaiah, “They have received at Jehovah’s hand double for all their sins.” For in these words God reminds us that he was satisfied with the punishment he had inflicted on his people, like a father, who thinks that he had been sufficiently severe and rigid in punishing his son. So now, Thus saith Jehovah, I have returned to Jerusalem in mercies: for it was necessary to give the people the hope of pardon and reconciliation, that they might look forward with confidence. Hypocrites very quickly raise up their crests as soon as a kind word is addressed to them; but the faithful, being conscious of what is wrong, and having their sins before their eyes, do not so easily take courage; nor can they do so, until they are convinced that their sins are buried, and that they themselves are freed from guilt. Hence the Prophet says, that God had turned to Jerusalem, that the Jews might know that the punishment with which God had visited them was to be only for a time.

But in the meantime he exhorts them to humility: for the people could not from this prophecy entertain any hope, except they duly considered that they had suffered justly, because they had provoked God’s wrath. Hence the Prophet reminds them that what they had hitherto endured was to be imputed to their sins; but that God yet intended to treat them in a paternal manner; for, as I have already stated, he had promised that his mercy towards his elect and faithful would be perpetual. Hence he says, that he had returned in mercies to Jerusalem

He then adds, My house shall be built in it; and over Jerusalem shall a line be stretched forth. Line, קוה, kue, is to be taken for a perpendicular line, as in Isaiah 28:17, and in other places. There is here an addition of ה, he, for as it has been elsewhere said, the language had become somewhat degenerated. The import of the whole is, that there was a hope of the temple and of the city being built, because God had returned into favor with the people. There are then two things to be noticed, — that God was now pacified towards Jerusalem, — and that the fruit of reconciliation would be the building of the temple, the establishment of divine worship and of the dignity of the kingdom. The Prophet teaches us at the same time, that the building of the temple was not to be expected but as an instance of God’s gratuitous favor, so that the Jews might know that every hope would have been cut off, had not God been pleased to abolish their guilt.

This doctrine ought also to be extended to the state of the Church at all times: for whence comes it that the Church remains safe in the world? Nay, how is it that it sometimes increases, except that God indulges us according to his infinite goodness? For we cease not daily to provoke him, and deserve to be wholly exterminated from the world. There would then be no Church, were not God to preserve it in a wonderful manner through his goodness and mercies, and also to restore it when it seems to have wholly fallen. He at length adds —

I was not able in my last lecture fully to explain the verse in which the Prophet says that he was commanded by the angel to cry again, that God had returned to Jerusalem in mercies. The design of the words is this, — that though it was difficult to believe the restoration of Jerusalem, it was yet to be fully expected, for the Lord had so appointed. But he enlarges on what I have before stated; for the blessing of God is extended to the cities of Judah, though an express mention is made only of Jerusalem. Yet cities, he says, shall wear out through abundance of blessings; for so I think the verb תפוצנה, tephutzne, is to be taken, as futs means to spread, and also to wear out, and to break. Some elicit a forced meaning, that cities would spread themselves; others, that they would be separated, that is, that security would be so great, that cities, though distant from one another, would be in no danger or fear. But the meaning of the Prophet is clear, unless we designedly pervert it in a matter so manifest and easy. The cities, he says, shall be worn out or wearied through abundance of blessings, or as we say, elles seront entassees; for where there is a great heap, there is crushing. He therefore says, that so great and so full would be the abundance of all things, that the corn would press down itself, and that the vessels would hardly contain the vintage. We now perceive what the Prophet means, — that Jerusalem would yet be made complete, and also that other cities would be filled with all good things, because God would extend his favor to the whole people. ²⁵²⁵     The verb here used is rendered, “shall be filled,” by the Targum; “shall abound,” by Jerome; “διαχυθησονται — shall be spread out,” by the Septuagint; “shall spread themselves,” by Grotius; “shall be spread abroad,” by Newcome; “shall overflow,” by Henderson. There are here two ideas; one derived from the Targum, and the other from the Septuagint. The original verb means properly to burst out, to dilate, to spread; and the line may be rendered.
   Burst out again shall my cities through abundance.
   The reference seems to be to their enlargement, and not to their multiplicity, as Newcome thinks, and that through abundance of blessings, literally, “though good,” [מטוב], or good things, the poetical singular instead of the plural. — Ed.

He then adds, Comfort Zion will yet Jehovah, and he will yet choose Jerusalem. The particle פוף, oud, yet, is repeated; for the suspension of favor, of which we have before spoken, might have somewhat prevented the faithful from realising the promise. As then God’s favor was for a time hid, the angel declares, that such would be the change, that God’s goodness and love towards his chosen people would again shine forth as in former days.

As to the word “chosen,” it must be observed, that it is applied, not in its strict sense, to the effect or the evidence of election; for God had chosen before the creation of the world whom he had designed to be his own. But he is said to choose whom he receives into favor, because their adoption seems obliterated in the eyes of men, when there appears no evidence of his paternal favor. As for instance, whenever we read that God had repudiated his own people, it is certain, as Paul says, that the calling of God is without repentance, (Romans 11:29:) nor does he declare this only of the secret election of each, but also of that general election, by which God had set apart the race of Abraham from the rest of the nations. At the same time many of Abraham’s children were reprobates, as he instances in the case of Esau and of others: yet the election of God was unchangeable; and hence it was that there remained still some hope as to that people, that God would at length gather to himself a Church from the Jews as well as from the Gentiles, so that those who were then separated might be hereafter united together. Since then the calling of God is without repentance, αμετα μελητος, how is it that the Lord is often said to choose, and is also said to reject his chosen? These expressions refer to the outward appearance of things. God therefore will secure his own election to the end; but as we cannot otherwise perceive but that we are rejected by God when he turns away his face from us, he is said to choose again those whom he has repudiated, that is, when he really and by a clear evidence proves that he has not forgotten their first adoption, but that he continues unchangeable in his purpose.

We now then understand what the Prophet means. I have more fully dwelt on this point, because it is necessary to understand this great truth, — that whatever blessings God confers on his own people proceed from eternal election, that this is a perpetual fountain, and yet that election is catachrestically ²⁶²⁶     Καταχρηστικως, forcedly, contrary to usage or what is strictly correct. — Ed. applied to its evidences or effects, as also rejection is to be taken in the same sense for outward punishment, which seems at the first view to be an evidence of rejection, though it be not really so. Let us now proceed -