One thing had escaped my notice in the words of the Prophet – that great people and strong nations would come. We have said that “great” rather than “many” ought to be adopted.

Zechariah goes on with the same subject: for he says now, that destruction was nigh all the nations who, being neighbors, harassed the people of God. Yesterday I briefly referred to what he had in view, which was to show, that God would so defend his Church as to execute vengeance on all the…

For Tyrus has for herself built a fortress. The Prophet shows by these words how very cautious or prudent the Syrians had been; for they fortified themselves by strongholds, and thought themselves to be beyond the reach of danger.

He now declares that God would be an avenger. Behold, he says, Jehovah will possess, or cause to possess, as some read, but they are mistaken, owing to the two meanings of the verb ירש, iresh, which means to possess and also to expel or impoverish; for interpreters think that a hope of favor and of…

In this verse also is described the devastation of those cities which the Prophet names; as though he had said, that all those cities which had risen up against God’s people were devoted to extreme vengeance.

In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven…

Interpreters do also pervert the whole of this verse; and as to the following verse, that is, the next, they do nothing else but lead the readers far astray from its real meaning.

He concludes what he had been speaking of, – that God would be the guardian of his chosen people, so as to repel on every side the violent assaults of enemies.

The Prophet here briefly shows the manner in which the Church was to be restored; for a king from the tribe and family of David would again arise, to restore all things to their ancient state.

The Prophet here expresses more clearly what he had briefly referred to by the word poor, and by the metaphor which we have explained. Hence he says, that there would be no horses, no chariots, no bows, no warlike instruments in Christ’s kingdom; for tranquillity would prevail in it.

Here he applies his former doctrine to its right use, so that the faithful might emerge from their sorrow, and come to that joy which he had before encouraged them to entertain.

Zechariah proceeds with the same subject. He bids the Jews suddenly to retake themselves to their fortress. There is no doubt but that he means by that term the holy land; nor do I oppose the opinion of those who think the temple to be intended: for Jerusalem and the whole of Judea is called a…

God declares here that the Jews would be the conquerors of all nations, though they were then despised. That people, we know, were hated by all; and they were at the same time weak, and had hardly any strength, so as to be able to resist the wrongs done them on every side.

He goes on with the same subject, but explains what I have said – that victory is promised to the Jews, not that which they could gain by their own power, but that which should happen to them beyond their expectation; for this is what is meant when he says, that God would be seen over them.

He expresses again the same thing in other words – that God would be like a shadow to his people, so that he would with an extended hand protect them from their enemies.

He continues the same subject, but uses various figures, that he might more fully confirm what then was incredible. He indeed reminds them that God would not save his people in an ordinary way, such as is common to men.

The Prophet here exclaims at the incredible kindness of God, that the Jews might learn to raise up their thoughts above the world, as they were to look for that felicity which he had before mentioned.