11. And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited. 11. Et habitabunt in ea, et excidium non erit amplius: et habitabitur Ierusalem confidenter. 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 [191] By the word chrm, 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 chrm, 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 -- Footnotes: [191] Rendered "a curse -- [anathema]," 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. |
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