4 It will happen in that day, that the prophets will each be ashamed of his vision, when he prophesies; neither will they wear a hairy mantle to deceive:
*Minor differences ignored. Grouped by changes, with first version listed as example.
Zechariah proceeds with the same subject, but in other words and in another mode of speaking, and says, that so great would be the light of knowledge, that those who had previously passed themselves as the luminaries of the Church would be constrained to be ashamed of themselves. And he farther shows how it was that so great and so gross errors had arisen, when the whole of religion had been trodden under foot, and that was because Satan had veiled the eyes and minds of all, so that they could not distinguish between black and white. And such ignorance has been the source of all errors under the Papacy. How great has been the stupidity of that people, as they have indiscriminately admitted whatever their ungodly teachers have dared to obtrude on them? And in their bishops themselves, and in the whole band of their filthy clergy, how great a sottishness has prevailed, so that they differ nothing from asses? For artisans, and even cowherds, surpass many of the priests and many of the bishops, at least in common prudence. While then there was such ignorance in these asses, there could not have been any difference made between truth and falsehood. And then when they put on fine rings, and adorn themselves with a forked metre and its ornaments, and also display their crook, and appear in all their pontifical splendor, the eyes of the simple are so dazzled, that all think them to be some new gods come down from heaven. Hence these prelates were beyond measure proud, until God stripped off their mask: and now their ignorance is well known, and no one among the common people is now deceived. How then is it, that many are still immersed in their own errors? Because they wish to be so; they close their own eyes against clear light. The kings themselves, and such as exercise authority in the world, desire to be in their filth, and are indifferent as to any kind of abomination; for they fear lest in case of any innovation the common people should take occasion to raise tumults. As they themselves wish to remain quiet, hence it is that they defend with a diabolical pertinacity those superstitions which are abundantly proved to be so. And the people themselves neither care for God nor for their own salvation. Hence then it is, that almost all, from the least to the greatest, regard these asses, who are called prelates, as the most ignorant, and yet they submit to their tyranny. However this may be, the Lord has yet discovered the shame of those who had been a little while ago almost adored. This is what Zechariah now declares, Ashamed, he says, shall all the Prophets be in that day, every one for his own vision, when they shall have prophesied. And the concession, of which we have spoken, is not without reason; for when the brawling monks about thirty years ago ascended their pulpits, or the prelates, who theatrically acted their holy rites, there was nothing, but what was divine and from heaven. Hence with great impudence they boasted themselves to be God's messengers, his ministers, vicars, and pastors; though the name of pastors was almost mean in their esteem; but they were Christ's vicars, they were his messengers, in short, there was nothing which they dared not to claim for themselves. The Prophet ridicules this sort of pride, and seems to say, "Well, let all their trumperies be prophecies; and all their babblings, let these be for a time counted oracles: but when they shall thus prophesy, the Lord will at length make them ashamed, every one for his vision." It follows, And they shall not wear a hairy garment that they may lie; that is, they shall not be solicitous of retaining their honor and fame, but will readily withdraw from courting that renown which they had falsely attained. It appears from this place that Prophets wore sordid and hairy garments. Yet interpreters do not appropriately quote those passages from the Prophets where they are bidden to put on sackcloth and ashes; for Isaiah, while announcing many of his prophecies, did not put on sackcloth and ashes, except when he brought some sad message. The same also may be said of Jeremiah, when he was bidden to go naked. But it was a common thing with the Prophets to be content with a hairy, that is, with a sordid and mean garment. For though there is liberty allowed in external things, yet some moderation ought to be observed; for were I to teach in a military dress, it would be deemed inconsistent with common sense. There is no need of being taught as to what common decency may requite. The true Prophets accustomed themselves to hairy garments in order to show that they were sparing and frugal in their clothing as well as in their diet: but they attached no sanctity to this practice, as though they acquired some eminence by their dress, like the monks at this day, who deem themselves holy on account of their hoods and other trumperies. This was not then the object of the Prophets; but only that by their dress they might show that they had nothing else in view but to serve God, and so to separate themselves from the world, that they might wholly devote themselves to their ministry. Now the false Prophets imitated them; hence Zechariah says, they shall no more wear a hairy garment, that is, they shall no more assume a prophetic habit. His purpose was, not to condemn the false Prophets for wearing that sort of garment, as some have supposed, who have laid hold of this passage for the purpose of condemning long garments and whatever displeased their morose temper; but the Prophet simply means, that when purity of doctrine shall shine forth, and true religion shall attain its own honor, there will be then no place given to false teachers; for they will of themselves surrender their office, and no longer try to deceive the unwary. This is the real meaning of the Prophet: hence he says, that they may lie. We then see that hairy garments are condemned on account of a certain end -- even that rapacious wolves might be concealed under the skin of sheep, that foxes might introduce themselves under an appearance not their own. This design, and not the clothing itself, is what is condemned by Zechariah. He afterwards adds --
The prophets shall be ashamed, every one of them - They who before their conversion, gave themselves to such deceits, shall be ashamed of their deeds; as, after the defeat of the seven sons of the chief priest Sceva, "fear fall on them all, and the name of the Lord Jesus was magnified, and many that believed came and confessed and showed their deeds: many of them also which used curious arts brought their books together and burned them before all, and they counted the price of them, and found it fifty thousand pieces of silver. So mightily," Luke subjoins, "grew the word of God and prevailed" Acts 19:13-20.
Neither shall wear a rough garment to deceive Feigning themselves ascetics and mourners for their people, as the true prophets were in truth. The sackcloth, which the prophets wore Isaiah 20:2, was a rough garment of hair Isaiah 22:12; Jeremiah 4:8; Jeremiah 6:26, worn next to the skin 1-Kings 21:27; 2-Kings 6:30; Job 16:15, whence Elijah was known to Ahaziah, when described as "a hairy man, and girt with a girdle of leather about his loins" 2-Kings 1:8. It was a wide garment, enveloping the whole frame, and so, afflictive to the whole body. Jerome: "This was the habit of the prophets, that when they called the people to penitence, they were clothed with sackcloth."
Neither shall they wear a rough garment - A rough garment made of goats' hair, coarse wool, or the course pile of the camel, was the ordinary garb of God's prophets. And the false prophets wore the same; for they pretended to the same gifts, and the same spirit, and therefore they wore the same kind of garments. John Baptist had a garment of this kind.
And it shall come to pass in that day, [that] the prophets shall (f) be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
(f) God will make them ashamed of their errors and lies, and bring them to repentance, and they will no more wear prophet's apparel to make their doctrine seem more holy.
And it shall come to pass in that day, that the prophets shall be ashamed, everyone of his vision, when he hath prophesied,.... He shall be ashamed of the doctrines he has delivered, they will appear to all men so ridiculous and absurd; as the doctrines of merit, and the works of supererogation; of transubstantiation and purgatory; of pardons, penance, &c:
neither shall they wear a rough garment to deceive; or, "a hairy garment" (q); such as the first and ancient inhabitants of the earth wore, who used the skins of beasts for covering, as Diodorus Siculus (r) observes: and Pausanias (s) says of the first natives of Locris, not knowing how to weave and make garments, used to cover their bodies, to preserve them from the cold, with the undressed skins of beasts, turning the hair outward, as more becoming: and such a hairy garment, or much like it, Elijah wore; hence he is called a hairy man, 2-Kings 1:8 and John the Baptist, who came in the power and spirit of that prophet, appeared in a like habit, clothed with camel's hair, Matthew 3:4 and in like manner good men, especially in times of distress and trouble, used to wander about in sheepskins and goatskins, Hebrews 11:37 which seem to be the same sort of raiment: and now, in imitation of such like good men, and true prophets of the Lord, particularly Elijah, the false prophets, as Jarchi and Kimchi observe, in order to deceive the people, and pass for true prophets, put on such rough and hairy garments, as if they were very humble and self denying men. Braunius (t) thinks the prophet may have respect to a custom among the idolatrous prophets, who used to clothe themselves with the skins of the sacrifices, and lie on them in their temples, in order to obtain dreams, and be able to foretell future things; of which See Gill on Amos 2:8 but it seems to have respect to the habits of the monks and friars, and of the different orders by which they are distinguished as religious persons, and gain respect and veneration among men; and under the guise of sanctity and devotion, and of an austere and mortified life, impose their lies and deceptions upon them; but now will lay their habits aside, as being ashamed of their profession and principles.
(q) "pallio pili", Montanus; "piloso", Pagninus; "chlamyde pilosa", Munster; "pallium ex pilis", Cocceius; "pallium pili", Burkius. (r) Bibliothec. l. 1. p. 21. (s) Phocica, sive. l. 10. p. 685. (t) De Vestitu Sacerdot. Hebrews. l. 1. c. 4. sect. 9. p. 97.
prophets . . . ashamed--of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment--sackcloth. The badge of a prophet (2-Kings 1:8; Isaiah 20:2), to mark their frugality alike in food and attire (Matthew 3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [CALVIN]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.
A rough garment - Such as the true prophets were wont to wear.
*More commentary available at chapter level.