Verse 2

God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, ye suffer like them. The special object Zechariah aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple (Hag 1:4-8). sore displeased--Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.

Verse 3

saith the Lord of hosts--a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work. Turn ye unto me . . . and I will turn--that is, and then, as the sure consequence, "I will turn unto you" (Mal 3:7; Jam 4:8; compare also Jer 3:12; Eze 18:30; Mic 7:19). Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN]. (Hag 1:6).

Verse 4

Be ye not as your fathers--The Jews boasted of their fathers; but he shows that their fathers were refractory, and that ancient example and long usage will not justify disobedience (Ch2 36:15-16). the former prophets--those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's prophets.

Verse 5

Your fathers . . . and the prophets, do they live for ever?--In contrast to "My words" (Zac 1:6), which "endure for ever" (Pe1 1:25). "Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say, The prophets too are dead. I grant it, but still My words do not die: though dead, their prophetical words from Me, fulfilled against your fathers, are not dead with them. Beware, then, lest ye share their fate."

Verse 6

statutes--My determined purposes to punish for sin. which I commanded my servants--namely, to announce to your fathers. did they not take hold--that is, overtake, as a foe overtakes one fleeing. they returned--Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold. thought to do--that is, decreed to do. Compare with this verse Lam 2:17. our ways--evil ways (Jer 4:18; Jer 17:10; Jer 23:2).

Verse 7

The general plan of the nine following visions (Zec. 1:8-6:15) is first to present the symbol; then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand whole, presented in one night to the prophet's mind, two or three months after the prophet's first commission (Zac 1:1). Sebat--the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is Chaldee, meaning a "shoot," namely, the month when trees begin to shoot or bud.

Verse 8

by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zac 1:7). a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zac 1:11-12), "Jehovah the angel of the covenant" (Mal 3:1; compare Gen 16:7 with Zac 1:13; Gen 22:11 with Zac 1:12; Exo 3:2 with Zac 1:4). Being at once divine and human, He must be God and man in one person. riding--implying swiftness in executing God's will in His providence; hastening to help His people. red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare Kg2 3:22; Isa 63:1-2; Rev 6:4); also fiery zeal. among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place, Psa 132:14) among them, is a guarantee for her safety, lowly though she now be. in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place." red horses--that is, horsemen mounted on red horses; Zac 1:10-11, confirm this view. speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare Zac 6:2-3). God has ministers of every kind for promoting the interests of His Church.

Verse 9

the angel that talked with me--not the "man upon the red horse," as is evident from Zac 1:10, where he (the Divine Angel) is distinguished from the "angel that talked with me" (the phrase used of him, Zac 1:13-14; Zac 2:3; Zac 4:1, Zac 4:4-5; Zac 5:5, Zac 5:10; Zac 6:4), that is, the interpreting angel. The Hebrew for "with me," or, "in me" (Num 12:8), implies internal, intimate communication [JEROME]. show thee--reveal to thy mental vision.

Verse 10

answered--The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source. Lord hath sent to walk to and fro through the earth--If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people (Job 1:7), the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people (Psa 34:7; Psa 91:11; Psa 103:20-21; Heb 1:14).

Verse 11

The attendant angels report to the Lord of angels, "the earth . . . is at rest." The flourishing state of the heathen "earth," while Judah was desolate and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in Zac 1:12. When Judah was depressed to the lowest point, and the heathen elated to the highest, it was time for Jehovah to work for His people. sitteth still--dwells surely.

Verse 12

Not only does Messiah stand among His people (the "myrtles," Zac 1:8), but intercedes for them with the Father ("Lord," or "Jehovah of hosts") effectively (Zac 1:13; Heb 7:25). Compare Psa 102:13-20; Isa 62:6-7, as to Judah's restoration in answer to prayer. answered and said--said in continuation of the discourse: proceeded to say. how long--Messiah's people pray similarly to their Head. Rev 6:10, "How long," &c. Heretofore it was vain to pray, but now that the divinely appointed "threescore and ten years" (Jer 25:11; Jer 29:10) are elapsed, it is time to pray to Thee for the fulfilment of Thy promise, seeing that Thy grace is not yet fully manifested, nor Thy promise fulfilled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSON, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 B.C.).

Verse 13

the Lord--JEHOVAH, called "the angel of the Lord (Jehovah)" (Zac 1:12). good words and comfortable words--literally, "words, consolations." The subject of these consolatory words is stated in Zac 1:14, &c.; the promise of full re-establishment, Jer 29:10-11 (compare Isa 57:18; Hos 11:8).

Verse 14

Cry--Proclaim so as to be heard clearly by all (Isa 40:6; Isa 58:1). I am jealous for Jerusalem--As a husband jealous for his wife, wronged by others, so Jehovah is for Judah, who has been injured wantonly by the heathen (Zac 8:2; Num 25:11, Num 25:13; Kg1 19:10; Joe 2:18).

Verse 15

very sore displeased with the heathen--in contrast with "I was but a little displeased" with My people. God's displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal (Jer 30:11). God's instruments for chastising His people, when He has done with them, He casts into the fire. are at ease--carnally secure. A stronger phrase than "is at rest" (Zac 1:11). They are "at ease," but as I am "sore displeased" with them, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encouraged in prosecuting the temple work. helped forward the affliction--afflicted My people more than I desired. The heathen sought the utter extinction of Judah to gratify their own ambition and revenge (Isa 47:6; Eze 25:3, Eze 25:6; Oba 1:10-17).

Verse 16

I am returned--whereas in anger I had before withdrawn from her (Hos 5:15). with mercies--not merely of one kind, nor once only, but repeated mercies. my house shall be built--which at this time (the second year of Darius, Zac 1:1) had only its foundations laid (Hag 2:18). It was not completed till the sixth year of Darius (Ezr 6:15). line-- (Job 38:5). The measuring-line for building, not hastily, but with measured regularity. Not only the temple, but Jerusalem also was to be rebuilt (Neh 2:3, &c.; compare Zac 2:1-2). Also, as to the future temple and city, Eze 41:3; Eze. 42:1-44:31; Eze 45:6.

Verse 17

yet--though heretofore lying in abject prostration. My cities--not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them. through prosperity . . . spread abroad--or overflow; metaphor from an overflowing vessel or fountain (compare Pro 5:16) [PEMBELLUS]. Abundance of fruits of the earth, corn and wine, and a large increase of citizens, are meant; also spiritual prosperity. comfort Zion-- (Isa 40:1-2; Isa 51:3). choose-- (Zac 2:12; Zac 3:2; Isa 14:1). Here meaning, "show by acts of loving-kindness that He has chosen." His immutable choice from everlasting is the fountain whence flow all such particular acts of love.

Verse 18

SECOND VISION. The power of the Jews foes shall be dissipated. (Zac 1:18-21) four horns--To a pastoral people like the Jews the horns of the strongest in the herd naturally suggested a symbol of power and pride of conscious strength: hence the ruling powers of the world (Rev 17:3, Rev 17:12). The number four in Zechariah's time referred to the four cardinal points of the horizon. Wherever God's people turned, there were foes to encounter (Neh 4:7); the Assyrian, Chaldean, and Samaritan on the north; Egypt and Arabia on the south; Philistia on the west; Ammon and Moab on the east. But the Spirit in the prophet looked farther; namely, to the four world powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon GrÃ&brvbrco-Macedonia was to succeed (as Zac 9:13 foretells), and Rome the fourth and last, was to follow (Dan. 2:1-49; Dan. 7:1-28). The fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earnest of it given in the overthrow of the two world powers which up to Zechariah's time had "scattered" Judah (Jer 51:2; Eze 5:10, Eze 5:12). That only two of the four had as yet risen, is an argument having no weight with us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on such grounds deny the reference here and in Zac 6:1 to the four world kingdoms.

Verse 19

Judah, Israel--Though some of the ten tribes of Israel returned with Judah from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.

Verse 20

four carpenters--or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the four horns there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.

Verse 21

These are the horns--rather, Those, namely, the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," Exo 21:31), intended in the "these" of the question. no man . . . lift up his head--so depressed were they with a heavy weight of evils (Job 10:15). to fray--to strike terror into them (Eze 30:9). lifted up . . . horn--in the haughtiness of conscious strength (Psa 75:4-5) tyrannizing over Judah (Eze 34:21). The city shall be fully restored and enlarged (Zac 2:2-5). Recall of the exiles (Zac 2:6-7). Jehovah will protect His people and make their foes a spoil unto them (Zac 2:8-9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people (Zac 2:10-13). Next: Zechariah Chapter 2

Verse 1

In the eighth month,.... The month Marchesvan, called the month Bul, in Kg1 6:38 which answers to part of our October, and part of November: this was but two months from the first prophecy of Haggai, Hag 1:1 and but a few days after his second, Hag 2:1 so near were the prophecies of these two prophets together: in the second year of Darius: king of Persia; not Darius the Mede, but Darius the son of Hystaspes: came the word of the Lord unto Zechariah; that is, "the word of prophecy from before the Lord", as the Targum paraphrases it; which came to him, either in a dream, or in a vision, or by an impulse on his mind; who is described by his descent, the son of Barachias; mention is made of this name in Mat 23:35. It signifies "the blessed of the Lord", and is the same with Eulogius or Benedictus: the son of Iddo the prophet: the word "prophet", as Kimchi observes, belongs to Zechariah; not but that his grandfather Iddo might be a prophet too; and the same writer takes notice, that in the Midrash mention is made of Iddo the prophet; and so there is an Iddo that is called the seer and the prophet in Ch2 9:29 but whether the same with this is not certain. The name is by some thought to be the same with Firmicus, Statius, Robertus: saying; as follows:

Verse 2

The Lord hath been sore displeased with your fathers. Who lived before and at the time of the destruction of the city of Jerusalem, and which was manifest by their captivity; all which were occasioned by their sins, with which they provoked the Lord to sore displeasure against them; and this is mentioned as a caution to their children, that they might not follow their example, and incur the like displeasure. The Lord hath been sore displeased with your fathers. Who lived before and at the time of the destruction of the city of Jerusalem, and which was manifest by their captivity; all which were occasioned by their sins, with which they provoked the Lord to sore displeasure against them; and this is mentioned as a caution to their children, that they might not follow their example, and incur the like displeasure. Zechariah 1:3 zac 1:3 zac 1:3 zac 1:3Therefore say thou unto them,.... This is an order from the Lord to Zechariah, to say unto them, in the name of the Lord: thus saith the Lord of hosts; of the hosts above and below, of angels and of men, of heaven and earth, and all that is therein: this is said, that the greater regard might be had to his words: turn ye unto me, saith the Lord of hosts; by repentance, and acknowledgment of former sins; by reformation for the future; by attending to the worship and service of God, and seeking to glorify him. So the Targum, "return to my worship": this is not the condition of what follows, but what follows is the motive and encouragement to this: and I will turn unto you, saith the Lord of hosts; to dwell among them, manifest himself unto and protect them. Three times the phrase, "the Lord of hosts", is used in this verse: it may be with respect to the three Persons in the Godhead, Father, Son, and Spirit; who manifest themselves unto, and take up their abode with, such as love the Lord, and keep his commandments; see Joh 14:21.

Verse 4

Be ye not as your fathers,.... Who lived before the captivity, and misused the prophets and messengers of the Lord, and despised his word, and fell into gross idolatry; the evil examples of parents and ancestors are not to be followed: unto whom the former prophets have cried: such as Hosea, Isaiah, Jeremiah, and others: saying, thus saith the Lord of hosts, Turn now from your evil ways, and from your evil doings; by their "evil ways" may be meant their idolatrous worship; and by their "evil doings" their immoralities; or, by both, their wicked lives and conversations, both before God and men; from whence they were exhorted by the former prophets to turn, and to reform; even "now", at that present time they prophesied to them, immediately, lest destruction come upon them: but they did not hear, nor hearken unto me, saith the Lord; speaking by his prophets, who were sent by him, and came and spoke in his name; so that not hearing them was not hearing him who sent them, and whom they represented.

Verse 5

Your fathers, where are they?.... They are not in the land of the living; they perished by the sword of the Chaldeans, or died in captivity: and the prophets, do they live for ever? meaning either the false prophets, as Hananiah and Shemaiah, Jer 28:17 or the true prophets of the Lord; and the words may be considered as a prevention of an objection the people might make, taken from their prophets dying in common with their fathers; and so the Targum paraphrases them, "and if you should say, the prophets, do they live for ever?" which is followed by Jarchi, and embraced by many interpreters: the answer is, it is true they died; but then their words live, and have had their full accomplishment.

Verse 6

But my words and my statutes, which I commanded my servants the prophets,.... That is, the predictions which he ordered his prophets to declare in his name, that their fathers should die by the sword, or famine, or pestilence, or be carried captive, which he purposed in himself, and threatened them with: did they not take hold of your fathers? overtake them, seize upon them, and have their accomplishment in them? not one thing has failed, or come short of being fulfilled, of all that was determined, or said should be done: and they returned and said; that is, as many of them as perished not, but were carried captive; at least many of them, who either were thoroughly converted, and turned from their evil, or however in appearance: and who were obliged to own, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doing, so hath he dealt with us: as he purposed, so he performed, and that with great justice and equity, being what their evil ways and doings righteously deserved; see Isa 14:24.

Verse 7

Upon the four and twentieth day of the eleventh month, which is the month Sebat,.... Called Sabat in the Septuagint version, and in the Apocrypha: "Now Simon was visiting the cities that were in the country, and taking care for the good ordering of them; at which time he came down himself to Jericho with his sons, Mattathias and Judas, in the hundred threescore and seventeenth year, in the eleventh month, called Sabat:'' (1 Maccabees 16:14) It is said by the Jews (g) to be the beginning of the months of the year for trees, of which they bring the first fruits. It answers to part of our January, and part of February. This is the first time that the name of a month is mentioned by any of the prophets; this prophet prophesying after the captivity in Babylon; from whence the Jews (h) say the names of months came along with the returning captives, as well as the names of angels; and we nowhere meet with them but in the books of Ezra, Nehemiah, and Esther, all wrote after that time; for before they used only to say, the first, second, or third month, &c.; for, as for Abib, Zif, Bul, and Ethanira, mentioned in Exo 13:4, they are thought to be appellatives, and not proper names; though it may be observed that the books of Kings are said by the Jews (i) to be written by Jeremiah; more likely by several prophets, and at last brought into the order in which they now stand by Ezra, according to Huetius (k); and which may be thought probable enough; and, if so, the above names may be reckoned proper names of months; and the original of them may be accounted for as before. There were two fasts appointed by the Jews in this month; one on the tenth day of it, for the death of the elders which succeeded Joshua, Jdg 2:7 and another on the twenty third, on account of the Israelites making war with the Benjaminites, in revenge of what was done to the wife of the Levite, Jdg 19:1 (l). This prophecy, and the visions following to the end of the sixth chapter, were three months after the former prophecy, or more, if that was on the first day of the eighth month; and just two months after the foundation of the temple was laid, Hag 2:18, "in the second year of Darius", &c. See Gill on Zac 1:1. (g) Targum Sheni in Esth. iii. 7. (h) T. Hieros. Roshhashanah, fol. 56. 4. Bereshit Rabba, sect. 48. fol. 48. 4. (i) T. Bab. Bava Bathra, fol. 15. 1. (k) Demonstr. Evangel. prop. 4. p. 203. (l) Vid. Reland. Jud. Antiqu. par. 4. c. 13. p. 261.

Verse 8

I saw by night,.... Or, "that night" (m); the night of the twenty fourth of Sebat; a proper and usual time for visions; and it may denote the obscurity of the vision, as it was in some respects to the prophet; and the state of the church at this time, it being a night season with it, and in a low estate; and the care that the Lord, who is Israel's Keeper, has of them in such seasons, being in the midst of them: and behold! this is prefixed to the vision, to denote the wonderfulness of it, and to excite attention to it; there being something in it not only amazing, but of moment and importance: a man riding upon a red horse; not any mere "man", as Alexander on his Bucephalus, as Abarbinel interprets it; and so Arias Montanus, as Sanctius on the place observes; though the time this vision refers to, and the state of the Jews then, will not admit of such an interpretation; for at this time all the earth was still and at rest, there were no wars in it, Zac 1:11 which agrees not with the times of Alexander, and of his reign, which was wholly spent in war; and the whole world in a manner was involved in it by him; but best agrees with the times of Cyrus and Darius, after they had subdued the Babylonian monarchy: besides, the Jews were now in a very low estate, like a grove of myrtle trees in a bottom, plain, or valley; and not only surrounded and overtopped by other states and kingdoms, which were greatly superior to them; but oppressed by their enemies, who hindered them in the rebuilding of their city and temple; whereas this was not their case in the times of Alexander, when they were in better circumstances, and which were two hundred years after this; nor was he so very beneficial and serviceable to the Jews, as to be represented, in such a vision, as in the midst of them, for their relief and protection; but an angel of the Lord is here meant, as this man is expressly called, Zac 1:11 and not a created angel; for he is distinguished from the angel that talked with the prophet, Zac 1:9. The Jews, as Jerom relates, think that the Angel Michael is meant, by whom they understand a created angel; for otherwise, if they took him to be, as he is, the Son of God, the Archangel, the Head of principalities, who is, as his name signifies, like unto God, and equal to him, it would not be amiss: and it is usual for a divine Person to be called the Angel of the Lord, as was he that called to Abraham when sacrificing his son, and to Moses out of the bush; and who went before the Israelites in the wilderness, and who is called the Angel of God's presence, and the messenger and Angel of the covenant; and the ancient Jews themselves own that a divine Person is here meant; for, on quoting these words, "I saw a man", &c. they say (n), there is no man but the holy blessed God; as it is said, "the Lord is a man of war, the Lord is his name"; and though he is distinguished from the Lord of hosts, Zac 1:12, the reason of this (or otherwise it is the title of this angel also, see Hos 12:4,) is because he here appears in the form of a man; and because of his office as an intercessor and advocate for his people, Zac 1:12 a character which well agrees with Christ, who is the advocate with the Father for his saints, and whoever lives to make intercession for them, and is always heard and answered with good and comfortable words: and he is called a "man"; not that he is a mere man, or was really man when this vision was seen; but he then appeared in a human form, because he should become man, and quickly would be, as it was purposed, prophesied, and agreed he should be: and he is represented as "riding", to denote his majesty and glory as a king, or as a general of an army, in which he rode prosperously; see Psa 45:4 as also his readiness, swiftness, and haste he made to help and save his people; as the people of the Jews, in this their present time of distress, being opposed and hindered in building their city, in particular; so, in general, all his people, in whatsoever case or circumstances they may be: thus riding, when ascribed to a divine Person, is an emblem of haste and quick dispatch, to assist and relieve the distressed; see Deu 33:26 so Christ, who here appears as a man, was ready and forward, in the council and covenant of grace, to agree to become man, and be the surety of his people, and die in their place and stead, in order to save them: his frequent appearances in a human form, before his incarnation, show how willing and ready he was really to assume the human nature; and as soon as the time appointed for it was up, he tarried not; when the fulness of time was come, God sent him, and he came at once, and immediately; and as soon as possible he went about the business he came upon, took delight and pleasure in it, was constant at it till he had finished it; and even his sufferings and death, which were disagreeable to nature, considered in themselves, were wished and longed for, and cheerfully submitted to by him: and he is quick in all his motions to help his people in all their times of need; nor can any difficulties prevent him giving an early and speedy relief; he comes to them leaping on the mountains, and skipping on the hills; and at the last day he will come quickly to put them into the possession of salvation he has wrought out for them; and will be a swift witness for them, and against wicked men that hate them, and oppose them: and he is upon a "red horse", signifying either his incarnation, and his bloody sufferings and death; and his taking peace from the earth when on it, not intentionally, but eventually, through the wickedness of men; see Rev 6:4 or his indignation against his enemies, and his wrath and vengeance upon them, and the destruction of them; and may have a particular reference to those who opposed the building of the temple; see Isa 63:1, and he stood among the myrtle trees which were in the bottom: by the "myrtle trees" may be meant the Israelites, as Kimchi interprets it; and that either as in Babylon, which he supposes is designed by "the bottom"; agreeably to the Targum, which paraphrases the words, "and he stood among the myrtle trees which are in Babylon"; or rather, as now returned to their own land; and so may denote the low estate and condition in which they were when they began to rebuild the temple, being feeble, and opposed by their enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of them, they had encouragement to go on in the work, as is suggested in Hag 2:3, though the saints and people of God in general may be here meant by the "myrtle trees"; and the ancient Jews (o) interpret them of the righteous, saying, there are no myrtle trees but the righteous; and give this as a reason why Esther was called Hadassah, Est 2:7 which signifies a myrtle tree, because this is the name of the righteous (p); and these may fitly be compared to such trees for their goodliness and beauty to look at, for their sweet and fragrant smell, for their verdure and greenness, and for their flourishing in valleys and watery places (q), signified here by "the bottom"; all which is true of the saints, who are pleasant plants, comely through Christ's comeliness; whose graces, when in exercise, send forth a sweet smell; whose prayers are odours, and whose good works are acceptable, being done in faith; whose leaves never wither, and who flourish much, being planted by the river of divine love; and in whom the grace of God ever remains, and they persevere in grace to the end: these may be said to be "in the bottom"; or in a low estate; not only before conversion, but after; when corruptions prevail, temptations are strong, grace is weak; God hides his face, Christ is absent, and the Spirit withdraws his influences; and so it is true of the church in general, when under persecution, or pestered with false teachers, and when the life and power of religion are almost gone; and yet even then Christ stands in the midst of them, to sympathize with them, and as ready to help and assist them, to deliver them out of their troubles, to protect them from their enemies, and to restore them to their former state and condition. A grove of myrtle trees in a plain, in which they delight, being dark and shady, is thought by some to be an emblem of this world, in which there is a mixture of good and bad men; and of the care of Providence over human affairs, consulting the good of man, especially the raising up of the church of God out of a low estate by Christ, and his apostles, and other ministers of the word, performing their offices, according to the different abilities and gifts God has bestowed upon them (r): and behind him were there red horses, speckled and white; that is, with riders on them. Some (s) Jewish writers interpret this vision of the four kingdoms; and understand by the red horse with the man upon it, in the former clause, the Babylonian monarchy, of which Nebuchadnezzar was the head; and, by these three sorts here, the Medes, Greeks, and Romans, by inverting the order of them; they interpreting the white horses with the riders on them of the Medes and Persians; who were kind to the Jews, and under whom they were dismissed from their captivity, and their temple rebuilt: the speckled, or those of different colours, the Macedonians or Grecians; some of which were friends, and kind and benevolent to the Jews; and others cruel persecutors of them; and the red, the Romans, who were bloody, and slew multitudes of them, and destroyed their city and temple: but others, as Jerom observes, who relates the above sense, keep the order of the text, and explain the particulars of it thus; the red horse on which the man rode, and the red horses behind him, of the Assyrians and Chaldeans, who were sanguine; the one carried away the ten tribes under Shalmaneser; and the other the two tribes of Judah and Benjamin, burning the city of Jerusalem, and laying waste the temple; the speckled, or those of various colours, the Medes and Persians; some of whom were mild and gentle, as Cyrus, and Darius the son of Hystaspes, and Ahasuerus, whom the Greeks call Artaxerxes, under whom was the history of Esther; and others were cruel, as Cambyses, &c.: those who think that Alexander the great is meant on the red horse suppose that those that succeeded him are meant by the other horses of various colours; namely, the Lagidae and the Seleucidae, or the kings of Egypt and Syria, who were sometimes very fierce and furious, and sometimes very friendly to the Jews; at least different kings, and at different times: but it seems better to interpret them of saints, the godly and faithful followers of Christ; not only the godly among the Jews, who were made as his goodly horse in the battle, Zac 10:3 but the church and people of God in general, who are compared to a company of horses in Pharaoh's chariot, Sol 1:9, for their strength, courage, serviceableness, and the value Christ has them: thus, as he is elsewhere represented as riding on a white horse, under the Gospel dispensation, as the general of an army, and mighty conqueror; so the armies of heaven that follow him on white horses, and clothed in white, are the called, and faithful, and chosen, Rev 17:14 and some of these being described by red horses, with riders on them, may signify, such who have been called to shed their blood, and lay down their lives, for Christ and his Gospel, and their profession of it, even the martyrs of Jesus; and others by speckled horses, or of various colours, may intend such professors of religion, who, though not called to die for Christ, yet suffer persecution in various ways, both by reproach and affliction; and whose lives may be a chequered work of comforts and troubles, of prosperity and adversity: and others by white horses may point at such who are not only clothed with fine linen, clean and white, the righteousness of the saints; and who are more than conquerors through Christ, who has loved them, which are characters common to all saints; but who enjoy a great deal of liberty, peace, and prosperity, all their days. Some (t) restrain this to the apostles of Christ, and succeeding ministers of the word; and observe, that as horses carry men and other things into the various parts of the world, so the ministers of the Gospel bear the name of Christ, and carry his Gospel into the whole world; and as horses do not go into any part of it of themselves, but as they are directed by their masters, so the Gospel ministers are sent under the direction of Christ, some here, and some there; and as horses going through towns and villages are mostly annoyed by the barking of dogs, which yet they regard not, so as to stop their speed; thus likewise faithful preachers are followed with the calumnies of wicked men, with their scoffs and jeers, reproaches and persecutions; but none of these things move them, or cause them to desist from their work; and as Christ the Son of God stood among these horses, so he is, and has promised to be, with his ministering servants unto the end of the world; and as they are like horses, docile and laborious, so the various colours of these may have respect to them; some of whom are called to resist even unto blood; and others to various trials; as well as they have different gifts, and are of different usefulness, and all of them at last victorious over their enemies; and are under Christ their Head, and are ready to do his will in whatsoever he directs them; though the more commonly received opinion is, that angels are designed, and as it seems from Zac 1:10 compared with Zac 6:1 see also Kg2 2:11 signified by horses, for their strength, courage, swiftness, serviceableness, and disposition for war; and these different colours may represent the different state and condition of the nations with whom they were concerned, and to whom they were sent, as cruel or kind, to the people of God; and their different employments and services, both to help the saints, and render vengeance to their enemies; and the various offices they perform, with respect to Christ and his people, in things temporal and spiritual; and the place and situation of these horses being "behind" Christ may denote his superiority over them: he is superior to all monarchs and monarchies, kingdoms and states; he is King of kings, and Lord of lords; the kingdoms of this world are his, and he is the Governor among the nations; they are all behind and under him, and disposed of by him at his pleasure; and he can restrain them, when he thinks fit, from doing any harm to his people: he is superior to all men, even the best and greatest; he is the Head of the church, and King of saints; and it is their business, and even their honour and privilege, to follow him whithersoever he goes: and he is superior to angels, has a more excellent name and nature than they, is the Creator and Maker of them, and is worshipped by them; and even, as Mediator, is in a greater office, and in a higher place, at the right hand of God, than they are; they are at his beck and command, and at hand to be sent forth on all occasions to do his business, to minister for him, and to his people; they are his servants, and devoted to his service, and are ready to do his pleasure. (m) "hac nocte", Drusius. (n) T. Bab. Sanhedrin, fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 85. 4. (o) T. Bab. Sanhedrin, fol. 93. 1. (p) T. Bab. Megilla, fol. 13. 1. (q) "----Et amantes littora myrtos." Virgil. Georgic. l. 4. (r) Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. (s) In Abendana, Not. in Miclol Yophi in loc. (t) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p. 130, 131.

Verse 9

Then said I, O my Lord,.... These are the words of the Prophet Zechariah to the angel that showed him this vision: what are these? what is the meaning of this vision? particularly who are meant by the horses, red, speckled, and white, and those upon them? And the angel that talked with me; who seems to be different from the Angel of the Lord, the man among the myrtle trees, Zac 1:8 he was one of the ministering spirits; see Rev 17:1, said unto me, I will show thee what these be; that is, give an interpretation of the vision, and point out the persons intended by the horses.

Verse 10

And the man that stood among the myrtle trees answered and said,.... And so prevented the angel from giving the account he was about to give; and who was more capable of it, and which to do was great condescension in him, and was doing the prophet a singular honour: these are they whom the Lord hath sent to walk to and fro through the earth; which is a description of the angels, the ministering spirits sent forth by God to take their tour throughout the earth; not to do mischief, as Satan does; but to do good to kingdoms, nations, and men in general, and to the heirs of salvation in particular; for which they are commissioned and empowered of God; see Heb 1:14.

Verse 11

And they answered the Angel of the Lord, that stood among the myrtle trees, and said,.... That is, the ministering angels, signified by the red horses, speckled, and white, replied to what the Angel of the Lord had said concerning them; or rather agreed to and confirmed his account of them; or else gave up the account of their tour through the earth, with their observations upon the state of it: We have walked to and fro through the earth; according to their mission and commission: and, behold, all the earth sitteth still, and is at rest; was free from wars, as it was in the reign of Darius; though the people of the Jews were infested with enemies, who gave them trouble, and hindered all they could the rebuilding of the temple; wherefore it follows:

Verse 12

Then the Angel of the Lord answered and said,.... The same that was among the myrtle trees in the bottom, Zac 1:8, O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah; which were fallen to ruin, and had lain waste for many years. These words are expressive of the intercession of Christ on the behalf of the people of the Jews, his professing people, both with respect to their temporal and spiritual good: against which thou hast had indignation these threescore and ten years? the time of the Babylonish captivity, which lasted such a term of time, and which was a token of the divine displeasure with them; but to be reckoned, not from Jeconiah's captivity, to the deliverance from it by Cyrus, as it is reckoned, Jer 25:1 Dan 9:2 but from the taking of Jerusalem, and the destruction of the temple under Zedekiah, to the rebuilding of the temple under Darius Hystaspis, in whose second year Zechariah now prophesied, Zac 1:7, which was a space of seventy years.

Verse 13

And the Lord answered the angel that talked with me,.... See Zac 1:9 what was the effect of Christ's intercession for the people of the Jews, was communicated to a ministering angel, and by him to the Prophet Zechariah: with good words, and comfortable words; such as would be for the good and comfort of God's people, as follows; see Isa 40:1.

Verse 14

So the angel that communed with me,.... Having an order from the other Angel, or the Lord of hosts: said unto me, Cry thou; proclaim, publish, declare in the hearing of the people, for their comfort and encouragement. The Targum renders it, "prophesy": saying, Thus saith the Lord of hosts, I am jealous for Jerusalem, and for Zion, with a great jealousy; which is expressive of his conjugal affection for his church and people, his zeal for their good, and his indignation at their enemies, and of the vengeance he would execute on them.

Verse 15

And I am very sore displeased with the heathen that are at ease,.... The Chaldeans and Persians, and other nations, enemies of the Jews, who were now free from war, and enjoyed great prosperity, when the state and condition of the Jews was very low and discouraging: for I was but a little displeased: that is, with his people the Jews, for their ingratitude, idolatry, and immorality; and which displeasure he showed by suffering them to be carried into captivity; see Isa 54:8, and they helped forward the affliction; that is, the heathens, among whom the Jews were carried captive; they added to their affliction; they oppressed them more than they ought to have done, and more than was agreeable to the will of God and right in his sight; and they insulted them in their misery, and rejoiced over them. The word in the Arabic language, signifies to "abound" (u); and the meaning is, that they abounded in bringing evil upon the people of the Jews; they multiplied their afflictions and distresses. (u) "abundavit, multiplicavit", Golius, col. 1705. Castel. col. 2721. "Jazar, cum punctato, exuberavit, abundavit, multus fuit", Schindler. Lex. Pentaglot. col. 1307.

Verse 16

Therefore thus saith the Lord, I am returned to Jerusalem with mercies,.... Having returned the people of the Jews from their captivity to Jerusalem, in which he had shown abundant mercy to them: my house shall be built in it, saith the Lord of hosts; meaning the temple where he dwelt and was worshipped; the foundation of which had been laid two months before this prophecy was delivered, Hag 2:18 and which should be raised up and finished, notwithstanding all the opposition of the enemy, and the discouragements of the people: and a line shall be stretched forth upon Jerusalem; to measure with it, and build by it, the wall, streets, and houses of Jerusalem. The meaning is, that not only the temple should be built, but the city likewise, and that in great order, and with great exactness and symmetry; see Zac 2:1. The Targum paraphrases it, "upon the building of the walls of Jerusalem".

Verse 17

Cry yet, saying,.... That is, "prophesy again", as the Targum paraphrases it; publish and declare openly before all: Thus saith the Lord of hosts, My cities through prosperity shall yet be spread abroad; or, according to the Targum, "the cities of my people shall be yet filled with good"; and so the Septuagint and Vulgate Latin versions, "my cities shall yet flow with good things"; with all temporal prosperity and happiness; which was fulfilled in the times of Nehemiah, Zerubbabel, and the Maccabees; and especially in the times of the Messiah, when, in a spiritual sense, they were filled with good; with him who is goodness itself, and with all blessings of grace in him; and with the good news and glad tidings of the everlasting Gospel preached by him and his apostles; or, the meaning is, through the increase of men, and the affluence of all temporal mercies, not only the city of Jerusalem, but other cities of Judea, called the Lord's, because of his peculiar regard unto them, should be enlarged, and be spread here and there; or rather, abound with plenty of all good things, as the word in the Arabic (w) language signifies: and the Lord shall yet comfort Zion, and shall yet choose Jerusalem; for his habitation, building again the city and temple in it: according to Capellus, though the temple was finished in the sixth year of Darius, Ezr 6:15 yet the rebuilding of Jerusalem was not till seventy years after; namely, in the twentieth year of Artaxerxes Longimanus, in which Nehemiah was sent to rebuild it, Neh 2:1 for Darius reigned thirty six years; Xerxes, who succeeded him, reigned twenty years; and in the twentieth of Artaxerxes the walls of Jerusalem were rebuilt by Nehemiah; so that from the finishing of the temple are to be reckoned thirty years of the remainder of the reign of Darius, twenty years of Xerxes, and as many of Artaxerxes; and he observes that the seventieth number thrice occurs in the restoration of the Jews, not without mystery, as it should seem: from the Babylonish captivity under Jeconiah, to the putting an end to it by Cyrus, were seventy years; from the taking of Jerusalem and the destruction of the temple under Zedekiah, to the rebuilding of it under Darius Hystaspis, were also seventy years; then from the rebuilding of the temple to the rebuilding of Jerusalem under Artaxerxes Longimanus were likewise seventy years; so that the walls of Jerusalem lay in ruins twice seventy years, that is, one hundred and forty years; and it may be further observed, that from the decree granted to Nehemiah in the twentieth year of Artaxerxes, seven weeks, or forty nine years, are allowed in Daniel's prophecy for the finishing that event; namely, the building again the walls and streets of Jerusalem in troublesome times, Dan 9:25 which carries the completion of this affair so many years further; which, when effected, would be a comfort to Zion, the inhabitants of it, and all that wished well unto it; and be a proof and evidence of God's choice of it for his worship and service; and, especially, this was fulfilled by bringing into Jerusalem, and the temple there, the messenger of the covenant, the Messiah, the Consolation of Israel; and this may have a further reference to the latter day, when the people of the Jews shall be converted, and all Israel shall be saved; which will be the consolation of them, and show that God has chosen them, and not cast them off. (w) Vid. Schultens, Origines Hebr. l. 1. c. 4. sect. 4. p. 116.

Verse 18

Then I lifted up mine eyes,.... To behold another vision which follows: and saw, and behold four horns; either iron ones, such as Zedekiah the son of Chenaanah made to push the Syrians with, Kg1 22:11 or horns of beasts, as the horns of unicorns, to which the horns of Joseph are compared, Deu 33:17 and signify kingdoms or kings, and these very powerful and mighty; and so the Targum interprets them of "four kingdoms"; and which Kimchi and Abarbinel understand of the four monarchies, Babylonian, Persian, Grecian, and Roman; so ten horns, in Dan 7:24 design ten kings or kingdoms; unless rather, seeing these horns were such who had already distressed and scattered Judah, Israel, and Jerusalem; and two of the above monarchies were not yet in being, the Grecian and Roman, when this vision was seen; and one of those that were, were friends to the Jews, as the Persians; they may in general signify all the enemies of the Jews that were round about them, on the four corners of them; as the Syrians, Assyrians, and Babylonians, on the north; the Ammonites and Moabites on the east; the Edomites and Egyptians on the south; and the Philistines on the west; as Junius thinks. Cocceius interprets them of four kings, Shalmaneser, Nebuchadnezzar, Xerxes, and Artaxerxes the first, called Longimanus; and may be applied to the antichristian states, Pagan and Papal, in the various parts of the world, called horns, Dan 7:24.

Verse 19

And I said unto the angel that talked with me,.... Zac 1:9, What be these? that is, who do these horns signify? and what or whom do they represent? and he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem; which may design the distresses, vexations, and captivities of the people of Israel by their enemies, as by the Moabites, Ammonites, &c. in the times of the judges; and the captivity of the ten tribes of Israel by Shalmaneser; and of the two tribes of Benjamin and Judah, and of the destruction of Jerusalem, by Nebuchadnezzar; when they were ventilated or fanned, as the word (x) signifies, and so scattered abroad; see Jer 6:11 and also their troubles in the times of the Medes and Persians, under Cambyses, until this second year of Darius; and may likewise have reference prophetically to their after troubles and captivity by the Romans; and to Rome Pagan, which persecuted and scattered the churches of Christ and people of God in the several parts of the world; and the antichristian states, the persecutors of the same. (x) "quae ventilaverunt", V. L. Pagninus, Montanus, Vatablus, Drusius, Cocceius.

Verse 20

And the Lord showed me four carpenters. To saw and cut in pieces the four horns; or rather "four blacksmiths" (y); these horns were horns of iron; so the word is rendered a "smith" in Sa1 13:19 and indeed it signifies both a worker in wood and a worker in iron; and who are sometimes distinguished by what they work in, whether wood or iron; see Isa 44:12. The Jews say (z) these four carpenters are Messiah ben David, Messiah ben Ephraim, Elijah, and the priest of righteousness; or, as elsewhere (a), Elijah, the King Messiah, Melchizedek, and he that was anointed for war; though Kimchi much better interprets them of the kings, the princes above, who preside over kingdoms, that is, the angels; and so Jerom and Theodoret; who have been sometimes employed in the destruction of the enemies of God's people, or in preventing them doing the mischief they otherwise would; and even the several monarchies themselves have been the means of destroying each other; so the Babylonians were destroyed by the Medes and Persians; the Persians by the Grecians; the Grecians by the Romans; and the Romans by the Goths, Hunns, Vandals, &c. in the western part of the empire; and by the Saracens and Turks in the eastern part of it: and they may be applied to the apostles of Christ, who were chiefly mechanics, mean and illiterate persons, yet workmen in the Gospel, that need not to be ashamed; and who were sent by Christ into the four parts of the world, to spread his Gospel, set up his interest, and pull down the kingdom of Satan: and since the Jews make the Messiah himself one of these carpenters, they have no reason to upbraid or be offended at Jesus our Messiah being a carpenter, and a carpenter's son, as in Mat 13:55 and Kimchi owns that their ancient Rabbins explain this verse of the days of the Messiah. (y) "fabros ferrarios", Pembellus, Sanctius, Burkius. (z) T. Bab. Succa, fol. 52. 2. (a) Shirhashirim Rabba, fol. 11. 4. Vid. Bemidbar Rabba, sect. 14. fol. 111. 4.

Verse 21

Then said I, What come these to do?.... That is, these four carpenters; for, being artificers or workmen, as the Targum renders the word, the prophet concluded there was some work for them to do: And he spake, saying; meaning the angel that talked with him, and interpreted the visions to him: These are the horns which have scattered Judah; not that the carpenters were the horns, for these two are distinct from, and opposite to, one another. The words should rather be rendered, "these horns which have scattered Judah", as before said, Zac 1:19, so that no man did lift up his head; or, as the Targum paraphrases it, "did not suffer" (a man) "to go with an erect stature"; but, through oppression, sorrow, and misery, was obliged to stoop, and bow, and hang down his head: but these are come to fray them; these carpenters are come to frighten the horns, to put terror into those kings and kingdoms; to cast out the horns of the Gentiles; to destroy their kingdoms, and take away their power from them: which lifted up their horns over the land of Judah to scatter it: who make use of their power, and do harm to the people of Israel, and triumph and insult over them; see Psa 75:4 all which may be applied to the ministers of the Gospel, who are workmen; and whose business it is to fight or terrify the horns, wicked men, even men in power, the enemies of Christ's church and people; by their preaching, which has made a Felix to tremble; by their prayers, which they have been more afraid of than an army of men, as Mary queen of Scots said of the prayers of John Knox; and by their good lives and conversations, which made Herod stand in fear of John the Baptist; nay, even they have been a terror to the devil himself, and have been the means of casting him, and his principalities and powers, out of the Gentile world, and out of both the bodies and souls of men; and of casting down the strong holds of sin, and of breaking in pieces the kingdom and interest of Satan, and of building up the churches of Christ; the work of these spiritual carpenters is to cut down men, comparable to strong, sturdy, and lofty trees, for the pride and haughtiness of their hearts, the stiffness and stubbornness of their wills, and for their show of goodliness and beauty: this is done by the ministry of the word, the cutting doctrines of it, accompanied with the Spirit and power of God; as it is said, "I have hewed them by the prophets, I have slain them by, the words of my mouth", Hos 6:5 whereas, when before, they grew up and stood on their own bottom, their morality, civility, and works of righteousness; now they are cut down, and die to all these things, as to any hope of salvation by them; and then, as the carpenter smooths and planes a timber he has hewed, and fitly frames it together, and joints it in, and lays it on a good foundation; so do Gospel ministers, as instruments in the hands of God, after hewing and cutting work through the ministration of the law, the killing letter, and which works wrath; speak comfortably to such souls, by directing them to the blood and righteousness of Christ for pardon of sin and justification of life; and ministerially lay them in the spiritual building, the church; or advise and exhort them to submit to the ordinances of Christ, and join themselves to Gospel churches; and, above all things, instruct them to build on Christ, the sure foundation in Zion; and ministerially lay him as the alone foundation to build upon for life and salvation, and not upon any works of righteousness done by them; and put them upon walking according to the line and rule of the divine word, in matters of worship, discipline, and conversation: and as there were in the first times of the Gospel many such builders, and have been more or less since; so there will be many more in the latter day, who will be very successfully employed in building, repairing, and beautifying the church of God; see Isa 58:12. Some by the four carpenters understand Zerubbabel, Joshua, Ezra, and Nehemiah; and so, by the four horns, those that opposed them in building the city and temple, as Rehum, Shimshai, Sanballat, and Tobiah; but these seem too inferior governors to be signified by horns; nor did they do what is here ascribed to them; rather their nations, Samaritans, Arabians, Ammonites, and Philistines, are meant. Next: Zechariah Chapter 2

Verse 1

The first word of the Lord was addressed to the prophet Zechariah in the eighth month of the second year of the reign of Darius, and therefore about two months after Haggai's first prophecy and the commencement of the rebuilding of the temple, which that prophecy was intended to promote (compare Zac 1:1 with Hag 1:1 and Hag 1:15), and a few weeks after Haggai's prophecy of the great glory which the new temple would receive (Hag 2:1-9). Just as Haggai encouraged the chiefs and the people of Judah to continue vigorously the building that had been commenced by this announcement of salvation, so Zechariah opens his prophetic labours with the admonition to turn with sincerity to the Lord, and with the warning not to bring the same punishment upon themselves by falling back into the sins of the fathers. This exhortation to repentance, although it was communicated to the prophet in the form of a special revelation from God, is actually only the introduction to the prophecies which follow, requiring thorough repentance as the condition of obtaining the desired salvation, and at the same time setting before the impenitent and ungodly still further heavy judgments. (Note: "The prophet is thus instructed by God, that, before exhibiting to the nation the rich blessings of God for them to look at under the form of symbolical images, he is to declare the duty of His people, or the condition upon which it will be becoming in God to grant them an abundant supply of these good things." - Vitringa, Comm. in Sach. p. 76.) Zac 1:1. Bachōdesh hasshemı̄nı̄ does not mean "on the eighth new moon" (Kimchi, Chr. B. Mich., Koehl.); for chōdesh is never used in chronological notices for the new moon, or the first new moon's day (see at Exo 19:1). The day of the eighth month is left indefinite, because this was of no importance whatever to the contents of this particular address. The word of the Lord was as follows: Zac 1:2. "Jehovah was angry with wrath concerning your fathers. Zac 1:3. And thou shalt say to them, Thus saith Jehovah of hosts, Return ye to me, is the saying of Jehovah of hosts, so will I return to you, saith Jehovah of hosts. Zac 1:4. Be not like your fathers, to whom the former prophets cried, Thus saith Jehovah of hosts, Turn now from your evil ways, and from your evil actions! But they hearkened not, and paid no attention to me, is the saying of Jehovah." The statement in Zac 1:2 contains the ground for the summons to turn, which the prophet is to address to the people, and is therefore placed before ואמרתּ in Zac 1:3, by which this summons is introduced. Because the Lord was very angry concerning the fathers, those who are living now are to repent with sincerity of heart. The noun qetseph is added as the object to the verb, to give it greater force. The nation had experienced the severe anger of God at the destruction of the kingdom of Judah, and of Jerusalem and the temple, and also in exile. The statement in Zac 1:15, that Jehovah was angry מעט, is not at variance with this; for מעט does not refer to the strength of the anger, but to its duration. ואמרתּ is the perf. with Vav consec., and is used for the imperative, because the summons to repentance follows as a necessary consequence from the fact stated in Zac 1:2 (cf. Ewald, 342, b and c). אלהם does not refer to the fathers, which might appear to be grammatically the simplest interpretation, but to the contemporaries of the prophet, addressed in the pronoun your fathers, the existing generation of Judah. שׁוּבוּ אלי does not presuppose that the people had just fallen away from the Lord again, or had lost all their pleasure in the continuance of the work of building the temple, but simply that the return to the Lord was not a perfect one, not a thorough conversion of heart. So had Jehovah also turned to the people again, and had not only put an end to the sufferings of exile, but had also promised His aid to those who had returned (compare אני אתּכם in Hag 1:13); but the more earnestly and the more thoroughly the people turned to Him, the more faithfully and the more gloriously would He bestow upon them His grace and the promised salvation. This admonition is shown to be extremely important by the threefold "saith the Lord of Zebaoth," and strengthened still further in Zac 1:4 by the negative turn not to do like the fathers, who cast the admonitions of the prophets to the winds. The "earlier prophets" are those before the captivity (cf. Zac 7:7, Zac 7:12). The predicate ראשׁנים points to the fact that there was a gap between Zechariah and his predecessors, namely the period of the exile, so that Daniel and Ezekiel, who lived in exile, are overlooked; the former because his prophecies are not admonitions addressed to the people, the latter because the greater part of his ministry fell in the very commencement of the exile. Moreover, when alluding to the admonitions of the earlier prophets, Zechariah has not only such utterances in his mind as those in which the prophets summoned the people to repentance with the words שׁוּבוּ וגו (e.g., Joe 2:13; Hos 14:2-3; Isa 31:6; Jer 3:12., Zac 7:13, etc.), but the admonitions, threatenings, and reproofs of the earlier prophets generally (compare Kg2 17:13.). The chethib מעליליכם is to be read מעליליכם, a plural form עלילים from עלילה, and is to be retained, since the preposition min is wanting in the keri; and this reading has probably only arisen from the offence taken at the use of the plural form ‛ălı̄lı̄m, which does not occur elsewhere, in the place of ‛ălı̄lōth, although there are many analogies to such a formation, and feminine forms frequently have plurals in ־ים, either instead of those in ־ות or in addition to them.

Verse 5

A reason for the warning not to resist the words of the Lord, like the fathers, is given in Zac 1:5, Zac 1:6, by an allusion to the fate which they brought upon themselves through their disobedience. Zac 1:5. "Your fathers, where are they? And the prophets, can they live for ever? Zac 1:6. Nevertheless my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers, so that they turned and said, As Jehovah purposed to do to us according to our ways and our actions, so has He done to us?" The two questions in Zac 1:5 are meant as denials, and are intended to anticipate the objection which the people might have raised to the admonitions in Zac 1:4, to the effect that not only the fathers, but also the earlier prophets, had died long ago; and therefore an allusion to things that had long since passed by could have no force at all for the present generation. Zechariah neutralizes this objection by saying: Your fathers have indeed been long dead, and even the prophets do not, or cannot, live for ever; but notwithstanding this, the words of the earlier prophets were fulfilled in the case of the fathers. The words and decrees of God uttered by the prophets did reach the fathers, so that they were obliged to confess that God had really done to them what He threatened, i.e., had carried out the threatened punishment. אך, only, in the sense of a limitation of the thing stated: yet, nevertheless (cf. Ewald, 105, d). דּברי and חקּי are not the words of Zac 1:4, which call to repentance, but the threats and judicial decrees which the earlier prophets announced in case of impenitence. דּברי as in Eze 12:28; Jer 39:16. חקּי, the judicial decrees of God, like chōq in Zep 2:2. Hissı̄g, to reach, applied to the threatened punishments which pursue the sinner, like messengers sent after him, and overtake him (cf. Deu 28:15, Deu 28:45). Biblical proofs that even the fathers themselves did acknowledge that the Lord had fulfilled His threatenings in their experience, are to be found in the mournful psalms written in captivity (though not exactly in Psa 126:1-6 and Psa 137:1-9, as Koehler supposes), in Lam 2:17 (עשׂה יהוה אשׁר זמם, upon which Zechariah seems to play), and in the penitential prayers of Daniel (Dan 9:4.) and of Ezra (Ezr 9:6.), so far as they express the feeling which prevailed in the congregation.

Verse 7

Three months after his call to be a prophet through the first word of God that was addressed to him, Zechariah received a comprehensive revelation concerning the future fate of the people and kingdom of God, in a series of visions, which were given him to behold in a single night, and were interpreted by an angel. This took place, according to Zac 1:7, "on the twenty-fourth day of the eleventh month, i.e., the month Shebat, in the second year of Darius," that is to say, exactly five months after the building of the temple had been resumed (Hag 1:15), with which fact the choice of the day for the divine revelation was evidently connected, and two months after the last promise issued through Haggai to the people, that the Lord would from henceforth bless His nation, and would glorify it in the future (Hag 2:10-23). To set forth in imagery this blessing and glorification, and to exhibit the leading features of the future conformation of the kingdom of God, was the object of these visions, which are designated in the introduction as "word of Jehovah," because the pictures seen in the spirit, together with their interpretation, had the significance of verbal revelations, and are to some extent still further explained by the addition of words of God (cf. Zac 1:14., Zac 2:10-13). As they were shown to the prophet one after another in a single night, so that in all probability only short pauses intervened between the different views; so did they present a substantially connected picture of the future of Israel, which was linked on to the then existing time, and closed with the prospect of the ultimate completion of the kingdom of God.

Verse 8

Zac 1:8. "I saw by night, and behold a man riding upon a red horse, and he stood among the myrtles which were in the hollow; and behind him red, speckled, and white horses. Zac 1:9. And I said, What are these, my lord? Then the angel that talked with me said to me, I will show thee what these are. Zac 1:10. And the man who stood among the myrtles answered and said, These are they whom Jehovah hath sent to go through the earth. Zac 1:11. And they answered the angel of Jehovah who stood among the myrtles, and said, We have gone through the earth, and, behold, the whole earth sits still, and at rest. Zac 1:12. Then the angel of Jehovah answered and said, Jehovah of hosts, how long wilt Thou not have compassion upon Jerusalem and the cities of Judah, with whom Thou hast been angry these seventy years? Zac 1:13. And Jehovah answered the angel that talked with me good words, comforting words. Zac 1:14. And the angel that talked with me said to me, Preach, and say, Thus saith Jehovah of hosts, I have been jealous for Jerusalem and Zion with great jealousy, Zac 1:15 and with great wrath I am angry against the nations at rest: for I had been angry for a little, but they helped for harm. Zac 1:16. Therefore thus saith Jehovah, I turn again to Jerusalem with compassion: my house shall be built in it, is the saying of Jehovah of hosts, and the measuring line shall be drawn over Jerusalem. Zac 1:17. Preach as yet, and say, Thus saith Jehovah of hosts, My cities shall yet swell over with good, and Jehovah will yet comfort Zion, and will yet choose Jerusalem." The prophet sees, during the night of the day described in Zac 1:7 (הלּילה is the accusative of duration), in an ecstatic vision, not in a dream but in a waking condition, a rider upon a red horse in a myrtle-bush, stopping in a deep hollow, and behind him a number of riders upon red, speckled, and white horses (sūsı̄m are horses with riders, and the reason why the latter are not specially mentioned is that they do not appear during the course of the vision as taking any active part, whilst the colour of their horses is the only significant feature). At the same time he also sees, in direct proximity to himself, an angel who interprets the vision, and farther off (Zac 1:11) the angel of Jehovah also standing or stopping among the myrtle-bushes, and therefore in front of the man upon a red horse, to whom the riders bring a report, that they have gone through the earth by Jehovah's command and have found the whole earth quiet and at rest; whereupon the angel of Jehovah addresses a prayer to Jehovah for pity upon Jerusalem and the cities of Judah, and receives a good consolatory answer, which the interpreting angel conveys to the prophet, and the latter publicly proclaims in Zac 1:14-17. The rider upon the red horse is not to be identified with the angel of Jehovah, nor the latter with the angelus interpres. It is true that the identity of the rider and the angel of Jehovah, which many commentators assume, is apparently favoured by the circumstance that they are both standing among the myrtles (‛ōmēd, stood; see Zac 1:8, Zac 1:10, and Zac 1:11); but all that follows from this is that the rider stopped at the place where the angel of Jehovah was standing, i.e., in front of him, to present a report to him of the state of the earth, which he had gone through with his retinue. This very circumstance rather favours the diversity of the two, inasmuch as it is evident from this that the rider upon the red horse was simply the front one, or leader of the whole company, who is brought prominently forward as the spokesman and reporter. If the man upon the red horse had been the angel of Jehovah Himself, and the troop of horsemen had merely come to bring information to the man upon the red horse, the troop of horsemen could not have stood behind him, but would have stood either opposite to him or in front of him. And the different epithets applied to the two furnish a decisive proof that the angel of the Lord and "the angel that talked with me" are not one and the same. The angel, who gives or conveys to the prophet the interpretation of the vision, is constantly called "the angel that talked with me," not only in Zac 1:9, where it is preceded by an address on the part of the prophet to this same angel, but also in Zac 1:13 and Zac 1:14, and in the visions which follow (Zac 2:2, Zac 2:7; Zac 4:1, Zac 4:4; Zac 5:5, Zac 5:10; Zac 6:4), from which it is perfectly obvious that הדּבר בּי denotes the function which this angel performs in these visions (dibber be, signifying the speaking of God or of an angel within a man, as in Hos 1:2; Hab 2:1; Num 12:6, Num 12:8). His occupation, therefore, was to interpret the visions to the prophet, and convey the divine revelations, so that he was only an angelus interpres or collocutor. This angel appears in the other visions in company with other angels, and receives instructions from them (Zac 2:5-8); and his whole activity is restricted to the duty of conveying higher instructions to the prophet, and giving him an insight into the meaning of the visions, whereas the angel of Jehovah stands on an equality with God, being sometimes identified with Jehovah, and at other times distinguished from Him. (Compare the remarks upon this subject in the comm. on Genesis, Pent. pp. 118ff.) In the face of these facts, it is impossible to establish the identity of the two by the arguments that have been adduced in support of it. It by no means follows from Zac 1:9, where the prophet addresses the mediator as "my lord," that the words are addressed to the angel of the Lord; for neither he nor the angelus interpres has been mentioned before; and in the visions persons are frequently introduced as speaking, according to their dramatic character, without having been mentioned before, so that it is only from what they say or do that it is possible to discover who they are. Again, the circumstance that in Zac 1:12 the angel of the Lord presents a petition to the Supreme God on behalf of the covenant nation, and that according to Zac 1:13 Jehovah answers the angelus interpres in good, comforting words, does not prove that he who receives the answer must be the same person as the intercessor: for it might be stated in reply to this, as it has been by Vitringa, that Zechariah has simply omitted to mention that the answer was first of all addressed to the angel of the Lord, and that it was through him that it reached the mediating angel; or we might assume, as Hengstenberg has done, that "Jehovah addressed the answer directly to the mediating angel, because the angel of the Lord had asked the question, not for his own sake, but simply for the purpose of conveying consolation and hope through the mediator to the prophet, and through him to the nation generally." There is no doubt that, in this vision, both the locality in which the rider upon the red horse, with his troop, and the angel of the Lord had taken up their position, and also the colour of the horses, are significant. But they are neither of them easy to interpret. Even the meaning of metsullâh is questionable. Some explain it as signifying a "shady place," from צל, a shadow; but in that case we should expect the form metsillâh. There is more authority for the assumption that metsullâh is only another form for metsūlâh, which is the reading in many codd., and which ordinarily stands for the depth of the sea, just as in Exo 15:10 tsâlal signifies to sink into the deep. The Vulgate adopts this rendering: in profundo. Here it signifies, in all probability, a deep hollow, possibly with water in it, as myrtles flourish particularly well in damp soils and by the side of rivers (see Virgil, Georg. ii. 112, iv. 124). The article in bammetsullâh defines the hollow as the one which the prophet saw in the vision, not the ravine of the fountain of Siloah, as Hofmann supposes (Weissagung u. Erfllung, i. p. 333). The hollow here is not a symbol of the power of the world, or the abyss-like power of the kingdoms of the world (Hengstenberg and M. Baumgarten), as the author of the Chaldee paraphrase in Babele evidently thought; for this cannot be proved from such passages as Zac 10:1-12 :16, Isa 44:27, and Psa 107:24. In the myrtle-bushes, or myrtle grove, we have no doubt a symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the estimation of the Lord (cf. Dan 8:9; Dan 11:16), for the myrtle is a lovely ornamental plant. Hence the hollow in which the myrtle grove was situated, can only be a figurative representation of the deep degradation into which the land and people of God had fallen at that time. There is a great diversity of opinion as to the significance of the colour of the horses, although all the commentators agree that the colour is significant, as in Zac 6:2. and Rev 6:2., and that this is the only reason why the horses are described according to their colours, and the riders are not mentioned at all. About two of the colours there is no dispute. אדום, red, the colour of the blood; and לבן, white, brilliant white, the reflection of heavenly and divine glory (Mat 17:2; Mat 28:3; Act 1:10), hence the symbol of a glorious victory (Rev 6:2). The meaning of seruqqı̄m is a disputed one. The lxx have rendered it ψαροὶ καὶ ποικίλοι, like בּרדּים אמצּים in Zac 6:3; the Itala and Vulgate, varii; the Peshito, versicolores. Hence sūsı̄m seruqqı̄m would correspond to the ἵππος χλωρός of Rev 6:8. The word seruqqı̄m only occurs again in the Old Testament in Isa 16:8, where it is applied to the tendrils or branches of the vine, for which sōrēq (Isa 5:2; Jer 2:21) or serēqâh (Gen 49:11) is used elsewhere. On the other hand, Gesenius (Thes. s.v.) and others defend the meaning red, after the Arabic ašqaru, the red horse, the fox, from šaqira, to be bright red; and Koehler understands by sūsı̄m seruqqı̄m, bright red, fire-coloured, or bay horses. But this meaning cannot be shown to be in accordance with Hebrew usage: for it is a groundless conjecture that the vine branch is called sōrēq from the dark-red grapes (Hitzig on Isa 5:2); and the incorrectness of it is evident from the fact, that even the Arabic šaqira does not denote dark-red, but bright, fiery red. The Arabic translator has therefore rendered the Greek πυῤῥός by Arab. ašqaru in Sol 5:9; but πυῤῥός answers to the Hebrew אדום, and the lxx have expressed sūsı̄m 'ădummı̄m by ἵπποι πυῤῥοί both here and in Zac 6:2. If we compare this with ch. Zac 6:2, where the chariots are drawn by red ('ădummı̄m, πυῤῥοί), black (shechōrı̄m, μέλανες), white (lebhânı̄m, λευκοί), and speckled (beruddı̄m, ψαροί) horses, and with Revelation 6, where the first rider has a white horse (λευκός), the second a red one (πυῥῥός), the third a black one (μέλας), the fourth a pale horse (χλωρός), there can be no further doubt that three of the colours of the horses mentioned here occur again in the two passages quoted, and that the black horse is simply added as a fourth; so that the seruqqı̄m correspond to the beruddı̄m of Zac 6:3, and the ἵππος χλωρός of Rev 6:8, and consequently sârōq denotes that starling kind of grey in which the black ground is mixed with white, so that it is not essentially different from bârōd, speckled, or black covered with white spots (Gen 31:10, Gen 31:12). By comparing these passages with one another, we obtain so much as certain with regard to the meaning of the different colours, - namely, that the colours neither denote the lands and nations to which the riders had been sent, as Hvernick, Maurer, Hitzig, Ewald, and others suppose; nor the three imperial kingdoms, as Jerome, Cyril, and others have attempted to prove. For, apart from the fact that there is no foundation whatever for the combination proposed, of the red colour with the south as the place of light, or of the white with the west, the fourth quarter of the heavens would be altogether wanting. Moreover, the riders mentioned here have unquestionably gone through the earth in company, according to Zac 1:8 and Zac 1:11, or at any rate there is no intimation whatever of their having gone through the different countries separately, according to the colour of their respective horses; and, according to Zac 6:6, not only the chariot with the black horses, but that with the white horses also, goes into the land of the south. Consequently the colour of the horses can only be connected with the mission which the riders had to perform. This is confirmed by Revelation 6, inasmuch as a great sword is there given to the rider upon the red horse, to take away peace from the earth, that they may kill one another, and a crown to the rider upon the white horse, who goes forth conquering and to conquer (Rev 6:2), whilst the one upon the pale horse receives the name of Death, and has power given to him to slay the fourth part of the earth with sword, famine, and pestilence (Rev 6:8). It is true that no such effects as these are attributed to the riders in the vision before us, but this constitutes no essential difference. To the prophet's question, mâh-'ēlleh, what are these? i.e., what do they mean? the angelus interpres, whom he addresses as "my lord" ('ădōnı̄), answers, "I will show thee what these be;" whereupon the man upon the red horse, as the leader of the company, gives this reply: "These are they whom Jehovah hath sent to go through the earth;" and then proceeds to give the angel of the Lord the report of their mission, viz., "We have been through the earth, and behold all the earth sitteth still and at rest." The man's answer (vayya‛an, Zac 1:10) is not addressed to the prophet or to the angelus interpres, but to the angel of the Lord mentioned in Zac 1:11, to whom the former, with his horsemen (hence the plural, "they answered," in Zac 1:11), had given a report of the result of their mission. The verb ‛ânâh, to answer, refers not to any definite question, but to the request for an explanation contained in the conversation between the prophet and the interpreting angel. חארץ, in Zac 1:10 and Zac 1:11, is not the land of Judah, or any other land, but the earth. The answer, that the whole earth sits still and at rest (ישׁבת ושׁקטת denotes the peaceful and secure condition of a land and its inhabitants, undisturbed by any foe; cf. Zac 7:7; Ch1 4:40, and Jdg 18:27), points back to Hag 2:7-8, Hag 2:22-23. God had there announced that for a little He would shake heaven and earth, the whole world and all nations, that the nations would come and fill His temple with glory. The riders sent out by God now return and report that the earth is by no means shaken and in motion, but the whole world sits quiet and at rest. We must not, indeed, infer from this account that the riders were all sent for the simple and exclusive purpose of obtaining information concerning the state of the earth, and communicating it to the Lord. For it would have been quite superfluous and unmeaning to send out an entire troop, on horses of different colours, for this purpose alone. Their mission was rather to take an active part in the agitation of the nations, if any such existed, and guide it to the divinely appointed end, and that in the manner indicated by the colour of their horses; viz., according to Revelation 6, those upon the red horses by war and bloodshed; those upon the starling-grey, or speckled horses, by famine, pestilence, and other plagues; and lastly, those upon the white horses, by victory and the conquest of the world. In the second year of Darius there prevailed universal peace; all the nations of the earlier Chaldaean empire were at rest, and lived in undisturbed prosperity. Only Judaea, the home of the nation of God, was still for the most part lying waste, and Jerusalem was still without walls, and exposed in the most defenceless manner to all the insults of the opponents of the Jews. Such a state of things as this necessarily tended to produce great conflicts in the minds of the more godly men, and to confirm the frivolous in their indifference towards the Lord. As long as the nations of the world enjoyed undisturbed peace, Judah could not expect any essential improvement in its condition. Even though Darius had granted permission for the building of the temple to be continued, the people were still under the bondage of the power of the world, without any prospect of the realization of the glory predicted by the earlier prophets (Jer. 31; Isaiah 40), which was to dawn upon the nation of God when redeemed from Babylon. Hence the angel of the Lord addresses the intercessory prayer to Jehovah in Zac 1:12 : How long wilt Thou not have compassion upon Jerusalem, etc.? For the very fact that the angel of the Lord, through whom Jehovah had formerly led His people and brought them into the promised land and smitten all the enemies before Israel, now appears again, contains in itself one source of consolation. His coming was a sign that Jehovah had not forsaken His people, and His intercession could not fail to remove every doubt as to the fulfilment of the divine promises. The circumstance that the angel of Jehovah addresses an intercessory prayer to Jehovah on behalf of Judah, is no more a disproof of his essential unity with Jehovah, than the intercessory prayer of Christ in John 17 is a disproof of His divinity. The words, "over which Thou hast now been angry for seventy years," do not imply that the seventy years of the Babylonian captivity predicted by Jeremiah (Jer 25:11 and Jer 29:10) were only just drawing to a close. They had already expired in the first year of the reign of Cyrus (Ch2 36:22; Ezr 1:1). At the same time, the remark made by Vitringa, Hengstenberg, and others, must not be overlooked, - namely, that these seventy years were completed twice, inasmuch as there were also (not perhaps quite, but nearly) seventy years between the destruction of Jerusalem and of the temple, and the second year of Darius. Now, since the temple was still lying in ruins in the second year of Darius, notwithstanding the command to rebuild it that had been issued by Cyrus (Hag 1:4), it might very well appear as though the troubles of the captivity would never come to an end. Under such circumstances, the longing for an end to be put to the mournful condition of Judah could not fail to become greater and greater; and the prayer, "Put an end, O Lord, put an end to all our distress," more importunate than ever. Jehovah replied to the intercession of the angel of the Lord with good and comforting words. Debhârı̄m tōbhı̄m are words which promise good, i.e., salvation (cf. Jos 23:14; Jer 29:10). So far as they set before the people the prospect of the mitigation of their distress, they are nichummı̄m, consolations. The word nichummı̄m is a substantive, and in apposition to debhârı̄m. Instead of the form nichummı̄m, the keri has the form nichumı̄m, which is grammatically the more correct of the two, and which is written still more accurately nichūmı̄m in some of the codd. in Kennicott. The contents of these words, which are addressed to the interpreting angel either directly or through the medium of the angel of Jehovah, follow in the announcement which the latter orders the prophet to make in Zac 1:14-17. קרא (Zac 1:14) as in Isa 40:6. The word of the Lord contains two things: (1) the assurance of energetic love on the part of God towards Jerusalem (Zac 1:14, Zac 1:15); and (2) the promise that this love will show itself in the restoration and prosperity of Jerusalem (Zac 1:16, Zac 1:17). קנּא, to be jealous, applied to the jealousy of love as in Joe 2:18; Num 25:11, Num 25:13, etc., is strengthened by קנאה גדולה. Observe, too, the use of the perfect קנּאתי, as distinguished from the participle קצף. The perfect is not merely used in the sense of "I have become jealous," expressing the fact that Jehovah was inspired with burning jealousy, to take Jerusalem to Himself (Koehler), but includes the thought that God has already manifested this zeal, or begun to put it in action, namely by liberating His people from exile. Zion, namely the mountain of Zion, is mentioned along with Jerusalem as being the site on which the temple stood, so that Jerusalem only comes into consideration as the capital of the kingdom. Jehovah is also angry with the self-secure and peaceful nations. The participle qōtsēph designates the wrath as lasting. Sha'ănân, quiet and careless in their confidence in their own power and prosperity, which they regard as secured for ever. The following word, אשׁר, quod, introduces the reason why God is angry, viz., because, whereas He was only a little angry with Israel, they assisted for evil. מעט refers to the duration, not to the greatness of the anger (cf. Isa 54:8). עזרוּ לרעה, they helped, so that evil was the result (לרעה as in Jer 44:11), i.e., they assisted not only as the instruments of God for the chastisement of Judah, but so that harm arose from it, inasmuch as they endeavoured to destroy Israel altogether (cf. Isa 47:6). It is no ground of objection to this definition of the meaning of the words, that לרעה in that case does not form an appropriate antithesis to מעט, which relates to time (Koehler); for the fact that the anger only lasted a short time, was in itself a proof that God did not intend to destroy His people. To understand עזרוּ לרעה as only referring to the prolonged oppression and captivity, does not sufficiently answer to the words. Therefore (lâkhēn, Zac 1:16), because Jehovah is jealous with love for His people, and very angry with the heathen, He has now turned with compassion towards Jerusalem. The perfect שׁבתּי is not purely prophetic, but describes the event as having already commenced, and as still continuing. This compassion will show itself in the fact that the house of God is to be built in Jerusalem, and the city itself restored, and all the obstacles to this are to be cleared out of the way. The measuring line is drawn over a city, to mark off the space it is to occupy, and the plan upon which it is to be arranged. The chethib קוה bihtehc , probably to be read קוה, is the obsolete form, which occurs again in Kg1 7:23 and Jer 31:39, and was displaced by the contracted form קו (keri). But the compassion of God will not be restricted to this. The prophet is to proclaim still more ("cry yet," Zac 1:17, referring to the "cry" in Zac 1:14). The cities of Jehovah, i.e., of the land of the Lord, are still to overflow with good, or with prosperity. Pūts, to overflow, as in Pro 5:16; and תּפוּצנּה for תּפוּצינה (vid., Ewald, 196, c). The last two clauses round off the promise. When the Lord shall restore the temple and city, then will Zion and Jerusalem learn that He is comforting her, and has chosen her still. The last thought is repeated in Zac 2:1-13 :16 and Zac 3:2. In this vision it is shown to the prophet, and through him to the people, that although the immediate condition of things presents no prospect of the fulfilment of the promised restoration and glorification of Israel, the Lord has nevertheless already appointed the instruments of His judgment, and sent them out to overthrow the nations of the world, that are still living at rest and in security, and to perfect His Zion. The fulfilment of this consolatory promise is neither to be transferred to the end of the present course of this world, as is supposed by Hofmann (Weiss. u. Erfll. i. 335), who refers to Zac 14:18-19 in support of this, nor to be restricted to what was done in the immediate future for the rebuilding of the temple and of the city of Jerusalem. The promise embraces the whole of the future of the kingdom of God; so that whilst the commencement of the fulfilment is to be seen in the fact that the building of the temple was finished in the sixth year of Darius, and Jerusalem itself was also restored by Nehemiah in the reign of Artaxerxes, these commencements of the fulfilment simply furnished a pledge that the glorification of the nation and kingdom of God predicted by the earlier prophets would quite as assuredly follow.

Verse 18

The second vision is closely connected with the first, and shows how God will discharge the fierceness of His wrath upon the heathen nations in their self-security (Zac 1:15). Zac 1:18. "And I lifted up mine eyes, and saw, and behold four horns. Zac 1:19. And I said to the angel that talked with me, What are these? And he said to me, These are the horns which have scattered Judah, Israel, and Jerusalem. Zac 1:20. And Jehovah showed me four smiths. Zac 1:21. And I said, What come these to do? And He spake to me thus: These are the horns which have scattered Judah, so that no one lifted up his head; these are now come to terrify them, to cast down the horns of the nations which have lifted up the horn against the land of Judah to scatter it." The mediating angel interprets the four horns to the prophet first of all as the horns which have scattered Judah; then literally, as the nations which have lifted up the horn against the land of Judah to scatter it. The horn is a symbol of power (cf. Amo 6:13). The horns therefore symbolize the powers of the world, which rise up in hostility against Judah and hurt it. The number four does not point to the four quarters of the heaven, denoting the heathen foes of Israel in all the countries of the world (Hitzig, Maurer, Koehler, and others). This view cannot be established from Zac 1:10, for there is no reference to any dispersion of Israel to the four winds there. Nor does it follow from the perfect זרוּ that only such nations are to be thought of, as had already risen up in hostility to Israel and Judah in the time of Zechariah; for it cannot be shown that there were four such nations. At that time all the nations round about Judah were subject to the Persian empire, as they had been in Nebuchadnezzar's time to the Babylonian. Both the number four and the perfect zērū belong to the sphere of inward intuition, in which the objects are combined together so as to form one complete picture, without any regard to the time of their appearing in historical reality. Just as the prophet in Zac 6:1-15 sees the four chariots all together, although they follow one another in action, so may the four horns which are seen simultaneously represent nations which succeeded one another. This is shown still more clearly by the visions in Daniel 2 and 7, in which not only the colossal image seen in a dream by Nebuchadnezzar (ch. 2), but also the four beasts which are seen by Daniel to ascend simultaneously from the sea, symbolize the four empires, which rose up in succession one after the other. It is to these four empires that the four horns of our vision refer, as Jerome, Abarb., Hengstenberg, and others have correctly pointed out, since even the picturing of nations or empires as horns points back to Dan 7:7-8, and Dan 8:3-9. Zechariah sees these in all the full development of their power, in which they have oppressed and crushed the people of God (hence the perfect zērū), and for which they are to be destroyed themselves. Zârâh, to scatter, denotes the dissolution of the united condition and independence of the nation of God. In this sense all four empires destroyed Judah, although the Persian and Grecian empires did not carry Judah out of their own land. The striking combination, "Judah, Israel, and Jerusalem," in which not only the introduction of the name of Israel between Judah and Jerusalem is to be noticed, but also the fact that the nota acc. את is only placed before Yehūdâh and Yisrâ'ēl, and not before Yerūshâlaim also, is not explained on the ground that Israel denotes the kingdom of the ten tribes, Judah the southern kingdom, and Jerusalem the capital of the kingdom (Maurer, Umbreit, and others), for in that case Israel would necessarily have been repeated before Judah, and 'ēth before Yerūshâlaim. Still less can the name Israel denote the rural population of Judah (Hitzig), or the name Judah the princely house (Neumann). By the fact that 'ēth is omitted before Yerūshâlaim, and only Vav stands before it, Jerusalem is connected with Israel and separated from Judah; and by the repetition of 'ēth before Yisrâ'ēl, as well as before Yehūdâh, Israel with Jerusalem is co-ordinated with Judah. Kliefoth infers from this that "the heathen had dispersed on the one hand Judah, and on the other hand Israel together with Jerusalem," and understands this as signifying that in the nation of God itself a separation is presupposed, like the previous separation into Judah and the kingdom of the ten tribes. "When the Messiah comes," he says, "a small portion of the Israel according to the flesh will receive Him, and so constitute the genuine people of God and the true Israel, the Judah; whereas the greater part of the Israel according to the flesh will reject the Messiah at first, and harden itself in unbelief, until at the end of time it will also be converted, and join the true Judah of Christendom." But this explanation, according to which Judah would denote the believing portion of the nation of twelve tribes, and Israel and Jerusalem the unbelieving, is wrecked on the grammatical difficulty that the cop. ו is wanting before את־ישׂראל. If the names Judah and Israel were intended to be co-ordinated with one another as two different portions of the covenant nation as a whole, the two parts would necessarily have been connected together by the cop. Vav. Moreover, in the two co-ordinated names Judah and Israel, the one could not possibly stand in the spiritual sense, and the other in the carnal. The co-ordination of 'eth-Yehūdâh with 'eth-Yisrâ'ēl without the cop. Vav shows that Israel is really equivalent to the Jerusalem which is subordinated to it, and does not contain a second member (or part), which is added to it, - in other words, that Israel with Jerusalem is merely an interpretation or more precise definition of Yehūdâh; and Hengstenberg has hit upon the correct idea, when he takes Israel as the honourable name of Judah, or, more correctly, as an honourable name for the covenant nation as then existing in Judah. This explanation is not rendered questionable by the objection offered by Koehler: viz., that after the separation of the two kingdoms, the expression Israel always denotes either the kingdom of the ten tribes, or the posterity of Jacob without regard to their being broken up, because this is not the fact. The use of the name Israel for Judah after the separation of the kingdoms is established beyond all question by Ch2 12:1; Ch2 15:17; Ch2 19:8; Ch2 21:2, Ch2 21:4; Ch2 23:2; Ch2 24:5, etc. (Note: Gesenius has correctly observed in his Thesaurus, p. 1339, that "from this time (i.e., from the severance of the kingdom) the name of Israel began to be usurped by the whole nation that was then in existence, and was used chiefly by the prophets Jeremiah, Ezekiel, and Deutero(?)-Isaiah, and after the captivity by Ezra and Nehemiah; from which it came to pass, that in the Paralipomena, even when allusion is made to an earlier period, Israel stands for Judah," although the proofs adduced in support of this from the passages quoted from the prophets need considerable sifting.) Jehovah then showed the prophet four chârâshı̄m, or workmen, i.e., smiths; and on his putting the question, "What have these come to do?" gave him this reply: "To terrify those," etc. For the order of the words מה אלּה בּאים לעשׂות, instead of מה לעשׂות אלּה בּאים, see Gen 42:12; Neh 2:12; Jdg 9:48. אלּה הקּרנות is not a nominative written absolutely at the head of the sentence in the sense of "these horns," for that would require הקרנות האלּה; but the whole sentence is repeated from Zac 1:2, and to that the statement of the purpose for which the smiths have come is attached in the form of an apodosis: "these are the horns, etc., and they (the smiths) have come." At the same time, the earlier statement as to the horns is defined more minutely by the additional clause כּפי אישׁ וגו, according to the measure, i.e., in such a manner that no man lifted up his head any more, or so that Judah was utterly prostrate. Hachărı̄d, to throw into a state of alarm, as in Sa2 17:2. Them ('ōthâm): this refers ad sensum to the nations symbolized by the horns. Yaddōth, inf. piel of yâdâh, to cast down, may be explained as referring to the power of the nations symbolized by the horns. 'Erets Yehūdâh (the land of Judah) stands for the inhabitants of the land. The four smiths, therefore, symbolize the instruments "of the divine omnipotence by which the imperial power in its several historical forms is overthrown" (Kliefoth), or, as Theod. Mops. expresses it, "the powers that serve God and inflict vengeance upon them from many directions." The vision does not show what powers God will use for this purpose. It is simply designed to show to the people of God, that every hostile power of the world which has risen up against it, or shall rise up, is to be judged and destroyed by the Lord.

Verse 1

Here is, I. The foundation of Zechariah's ministry; it is laid in a divine authority: The word of the Lord came to him. He received a divine commission to be God's mouth to the people and with it instructions what to say. He received of the Lord that which also he delivered unto them. The word of the Lord was to him; it came in the evidence and demonstration of the Spirit, as a real thing, and not a fancy. For the ascertaining of this, we have here, 1. The time when the word of the Lord came first to him, or when the word that next follows came to him: it was in the second year of Darius. Before the captivity the prophets dated their writings by the reigns of the kings of Judah and Israel; but now by the reigns of the kings of Persia, to whom they were subjects. Such a melancholy change had sin made of their circumstances. Zerubbabel took not so much state upon him as to have public acts dated by the years of his government, and in things of this nature the prophets, as is fit, complied with the usage of the time, and scrupled not to reckon by the years of the heathen kings, as Dan 7:1; Dan 8:1. Zechariah preached his first sermon in the eighth month of this second year of Darius; Haggai preached his in the sixth month of the same year, Hag 1:1. The people being readily obedient to the word of the Lord in the mouth of Haggai, God blessed them with another prophet; for to him that has, and uses well what he has, more shall be given. 2. The name and family of the prophet to whom the word of the Lord came; He was Zechariah, the son of Barachiah, the son of Iddo, and he was the prophet, as Haggai is called the prophet, Hag 1:1. For, though in former ages there was one Iddo a prophet (Ch2 12:15), yet we have no reason to think that Zechariah was of his progeny, or should be denominated from him. The learned Mr. Pemble is decidedly of opinion that this Zechariah, the son of Barachiah, is the same that our Saviour says was slain between the temple and the altar, perhaps many years after the rebuilding of the temple (Mat 23:35), and that our Saviour does not mean (as is commonly thought) Zechariah the son of Jehoiada, for why should Jehoiada be called Barachiah? And he thinks the manner of Christ's account persuades us to think so; for, reckoning up the innocent blood shed by the Jews, he begins at Abel, and ends even in the last of the holy prophets. Whereas, after Zechariah the son of Jehoiada, many prophets and righteous men were put to death by them. It is true there is no mention made in any history of their slaying this Zechariah, but Josephus might industriously conceal that shame of his nation. Perhaps what Zechariah spoke in his prophesying concerning Christ of his being sold, his being wounded in the house of his friends, and the shepherd being smitten, was verified in the prophet himself, and so he became a type of Christ. Probably, being assaulted by his persecutors, he took sanctuary in the court of the priests (and some think he was himself a priest), and so was slain between the porch and the altar. II. The first-fruits of Zechariah's ministry. Before he came to visions and revelations, and delivered his prophetic discourses, he preached that which was plain and practical; for it is best to begin with that. Before he published the promises of mercy, he published calls to repentance, for thus the way of the Lord must be prepared. Law must be first preached, and then gospel. Now, 1. The prophet here puts them in mind of the controversy God had had with their fathers (Zac 1:2): "The Lord has been sorely displeased with your fathers, and has laid them under the tokens of his displeasure. You have heard with your ears, and your fathers have told you of it; you have seen with your eyes the woeful remains of it. God's quarrel with you has been of long standing, and therefore it is time for you to think of taking it up." Note, The judgments of God, which those that went before us were under, should be taken as warnings to us not to tread in their steps, and calls to repentance, that we may cut off the entail of the curse and get it turned into a blessing. 2. He calls them, in God's name, to return to him, and make their peace with him, Zac 1:3. God by him says that to this backsliding people which he had often said by his servants the prophets: "Turn you to me in a way of faith and repentance, duty and obedience, and I will turn to you in a way of favour and mercy, peace and reconciliation." Let the rebels return to their allegiance, and they shall be taken under the protection of the government and enjoy all the privileges of good subjects. Let them change their way, and God will change his. See Mal 3:7. But that which is most observable here is that God is called here the Lord of hosts three times: "Thus saith the Lord of hosts. It is he that speaks, and therefore you are bound to regard what he says." Turn you to me, saith the Lord of hosts (this intimates the authority and obligation of the command), and I will turn to you, saith the Lord of hosts - this intimates the validity and value of the promise; so that it is no vain repetition. Note, The consideration of God's almighty power and sovereign dominion should both engage and encourage sinners to repent and turn to him. It is very desirable to have the Lord of hosts our friend and very dreadful to have him our enemy. 3. He warns them not to persist in their impenitence, as their fathers had done (Zac 1:4): Be you not as your fathers. Instead of being hardened in their evil courses by the example of their fathers' sins, let them rather be deterred from them by the example of their fathers' punishment. We are apt to be governed very much by precedent, and we are well or ill governed according to the use we make of the precedents before us. The same examples to some are a savour of life unto life, to others a savour of death unto death. Some argued, "Shall we be wiser than our fathers? They never minded the prophets, and why then should we mind them? They made laws against them, and why should we tolerate them?" But they are here taught how they should argue: "Our fathers slighted the prophets, and God was sorely displeased with them for it; therefore let us the more carefully regard what God says to us by his prophets." "Review what is past, and observe," (1.) "What was the message that God sent by his servants the prophets to your fathers: The former prophets cried to your fathers. cried aloud, and did not spare, not spare themselves, not spare your fathers; they cried as men in earnest, as men that would be heard; they spoke not as from themselves, but in the name of the Lord of hosts; and this was the substance of what they said, the burden of every song, the application of every sermon - Turn you now from your evil ways, and from your evil doings; the very same that we now preach to you. Be persuaded to leave your sins; resolve to have no more to do with them. A speedy reformation is the only way to prevent an approaching ruin: Turn you now from sin to God without delay." (2.) "How little this message was regarded by your fathers: But they did not hear, they did not heed. They turned a deaf ear to these calls: They would not hearken unto me, saith the Lord. They would not be reclaimed, would not be ruled, by the word I sent them; say not then that you will do as your fathers did, for they did amiss;" see Jer 44:17. Note, We must not follow the examples of our dear fathers unless they were God's dear children, nor any further than they were dutiful and obedient to him. (3.) "What has become both of your fathers and of the prophets that preached to them? They are all dead and gone," Zac 1:5. [1.] Your fathers, where are they? The whole generation of them is swept away, and their place knows them no more. Note, When we think of our ancestors, that have gone through the world and gone out of it before us, we should think, Where are they? Here they were, in the towns and countries where we live, passing and repassing in the same streets, dwelling in the same houses, trading in the same shops and exchanges, worshipping God in the same churches. But where are they? They are somewhere still; when they died there was not an end of them. They are in eternity, in the world of spirits, the unchangeable world, to which we are hastening apace. Where are they? Those of them that lived and died in sin are in torment, and we are warned by Moses and the prophets, Christ and his apostles, to look to it that we come not to that place of torment, Luk 16:28, Luk 16:29. Those of them that lived and died in Christ are in paradise; and, if we live and die as they did, we shall be with them shortly, with them eternally. [2.] The prophets also, did they live for ever? No, they are gone too. The treasure is put into earthen vessels, the water of life into earthen pitchers, often cracked, and brought home broken at last. Christ is a prophet that lives for ever, but all other prophets have a period put to their office. Note, Ministers are dying men, and live not for ever in this world. They are to look upon themselves as such, and to preach accordingly, as those that must be silenced shortly, and know not which sermon may be the last. People are to look upon them as such, and to hear accordingly, as those that yet a little while have the light with them, that they may walk and work while they have the light. Oh that this weighty consideration had its due weight given it, that we are dying ministers dealing with dying people about the concerns of immortal souls and an awful eternity, which both they and we are standing upon the brink of! It concerns us to think of the prophets that are gone, that were before us of old, Jer 28:8. Those that were the glory of men withered and fell; but the word of the Lord endures for ever, Pe1 1:24, Pe1 1:25. The prophets that are now, do we live for ever? (so some read it); no, Haggai and Zechariah will not be long with you, and prophecy itself shall shortly cease. In another world both we and our prophets shall live for ever; and to prepare for that world ought to be our great care and business in this. (4.) "What were the effects of the word which God spoke to them by his prophets, Zac 1:6. The preachers died, and the hearers died, but the word of God died not; that took effect, and not one iota or tittle of it fell to the ground." As the rain and snow from heaven, it shall not return void, Isa 55:11. He appealed to themselves; they knew very well, [1.] That the judgments God had threatened were executed upon their fathers, and they were made to feel what they would not believe and fear: "My statutes which I commanded my servants the prophets, the precepts with the penalties annexed, which I charged them with the delivery of, did they not take hold of your fathers?" Though God's prophets could not fasten convictions upon them, the calamities threatened overtook them, and they could not escape them, nor get out of the reach of them. God's words took hold of them as the bailiff arrests the debtor, and takes him in execution for contempt. Note, The unbelief of man cannot make the threatenings of God's word of no effect, but, sooner or later, they will take place, if the prescribed course be not taken to prevent the execution of them. God's anger will certainly take hold of those that will not be taken hold of by his authority; for when he judges he will overcome. [2.] That they themselves could not but own the accomplishment of the word of God in the judgments of God that were upon them, and that therein he was righteous, and had done them no wrong: They returned, and said (they changed their mind, and when it was too late to prevent the ruin of their nation they acknowledged), Like as the Lord of hosts thought to do unto us according to our ways and doings, to reckon with us for them, so has he dealt with us, and we must acknowledge both his truth and his justice, must blame ourselves only, and have no blame to lay to him. Sero sapiunt Phryges - It is late before the Phrygians become wise. This after-wit, as it is a proof of the truth of God, so it is a proof of the folly of men, who will look no further than they can see. They would never be persuaded to say in time, "God will be as good as his word, for he is faithful; he will deal with us according to our deserts, for he is righteous." But now they see both plainly enough when the sentence is executed; now he that runs may read, and publish the exact agreement that appears between the present providences and the former predictions which then were slighted, between the present punishments and the former sins which then were persisted in. Now they cannot but say, The Lord is righteous, Dan 9:11-13.

Verse 7

We not come to visions and revelations of the Lord; for in that way God chose to speak by Zechariah, to awaken the people's attention, and to engage their humble reverence of the word and their humble enquiries into it, and to fix it the more in their minds and memories. Most of the following visions seem designed for the comfort of the Jews, now newly returned out of captivity, and their encouragement to go on with the building of the temple. The scope of this vision (which is as an introduction to the rest) is to assure the Jews of the care God took of them, and the eye of his providence that was upon them for good, now in their present state, when they seem to be deserted, and their case deplorable. The vision is dated (Zac 1:7) the twenty-fourth day of the eleventh month, three months after he preached that sermon (Zac 1:1), in which he calls them to repentance from the consideration of God's judgments. Finding that that sermon had a good effect, and that they returned to God in a way of duty, the assurances he had given them are confirmed, that God would return to them in a way of mercy. Now observe here, I. What the prophet saw, and the explication of that. 1. He saw a grove of myrtle-trees, a dark shady grove, down in a bottom, hidden by the adjacent hills, so that you were not aware of it till you were just upon it. This represented the low, dark, solitary, melancholy condition of the Jewish church at this time. They were over-topped by all their neighbours, buried in obscurity; what friends they had were hidden, and there appeared no way of relief and succour for them. Note, The church has not been always visible, but sometimes hidden, as the woman in the wilderness, Rev 12:6. 2. He saw a man mounted upon a red horse, standing in the midst of this shady myrtle-grove. This man is no other than the man Christ Jesus, the same that appeared to Joshua with his sword drawn in his hand as captain of the host of the Lord (Jos 5:13, Jos 5:14) and to John with his bow and his crown, Rev 6:2. Though the church was in a low condition, yet Christ was present in the midst of it. Was it hidden by the hills? He was much more hidden in the myrtle-grove, yet hidden as in an ambush, ready to appear for the seasonable relief of his people, to their happy surprise. Compare Isa 45:15, Verily thou art a God that hidest thyself, and yet Israel's God and Saviour at the same time, their Holy One in the midst of them. He was riding, as a man of war, as a man in haste, riding on the heavens for the help of his people, Deu 33:26. He rode on a red horse, either naturally so or dyed red with the blood of war, as this same victorious prince appeared red in his apparel, Isa 63:1, Isa 63:2. Red is a fiery colour, denoting that he is jealous for Jerusalem (Zac 1:14) and very angry at her enemies. Christ, under the law, appeared on a red horse, denoting the terror of that dispensation, and that he had yet his conflict before him, when he was to resist unto blood. But, under the gospel, he appears on a white horse (Rev 6:2. and again Rev 19:11), denoting that he has now gained the victory, and rides in triumph, and hangs out the white, not the bloody flag. 3. He saw a troop of horse attending him, ready to receive and obey his orders: Behind him there were some red horses, and some speckled, and some white, angels attending the Lord Jesus, ready to be employed by him for the service of his church, some in acts of judgment, others of mercy, others in mixed events. Note, The King of the church has angels at command, not only to do him honour, but to minister for the good of those that are his. 4. He enquired into the signification of this vision. He had an angel talking with him, as his instructor, besides those he saw in the vision; so had Ezekiel (Eze 40:3), and Daniel, Dan 8:16. Zechariah asked him (Zac 1:9), O my Lord! what are these? And, it should seem this angel that talked with him was Christ himself, the man on the red horse, whom the rest were attendants on; to him immediately Zechariah addresses himself. Would we be acquainted with the mysteries of the kingdom of heaven, we must make our application, not to angels (they are themselves learners), but to Christ himself, who is alone able to take the book, and open the seals, Rev 5:7. The prophet's question implies a humble acknowledgment of his own ignorance and an earnest desire to be informed. O let me know what these are! This he desired, not for the satisfying of his curiosity, but that he might be furnished with something proper for the comfort and encouragement of the people of God, in their present distress. 5. He received from the angel that talked with him (Zac 1:9), and from the man that stood among the myrtle-trees (Zac 1:10), the interpretation of this vision. Note, Jesus Christ is ready to instruct those that are humbly desirous to be taught the things of God. He immediately said, I will show thee what these are. What knowledge we have, or may have, concerning the world of spirits, we are indebted to Christ for. The account given him was, These are those whom the Lord has sent: they are his messengers, his envoys, appointed (as his eyes are said to do, Ch2 16:9) to walk, to run, to fly swiftly through the earth, to observe what is done in it and to execute the divine commands. God needs them not, but he is pleased to employ them, and we need the comfort arising from the doctrine of their administration. II. What the prophet heard, and what instructions were thereby given him. Faith comes by hearing, and, generally, in visions there was something said. 1. He heard the report or representation which the angels made to Christ of the present state of the world, Zac 1:11. They had been out abroad, as flying posts (being hastened by the King of kings' commandment, Est 3:15), and, having returned, they give this account to the Angel that stood among the myrtle-trees (for to the Lord Jesus angels themselves are accountable): We have walked to and fro through the earth, and, behold all the earth sits still and is at rest. We are taught to pray that the will of God may be done by men on earth as it is done by the angels in heaven; and here we see what need we have to pray so, for it is far from being so. For, (1.) We find the world of angels here very busy. Those that are employed in the court above rest not day nor night from praising God, which is their business there; and those that are employed in the camp below are never idle, nor lose time; they are still ascending and descending upon the Son of man (Joh 1:51, as on Jacob's ladder, Gen 28:12); they are still walking to and fro through the earth. Thus active, thus industrious, Satan owns himself to be in doing mischief, Job 1:7. It is well for us that good angels bestir themselves as much to do good, and that here in this earth we have guardians going about continually seeking to do us a kindness, as we have adversaries which, as roaring lions, go about continually, seeking to devour us. Though holy angels in this earth meet with a great deal that is disagreeable, yet, while they are going on God's errands, they hesitate not to walk to and fro through it. Their own habitation, which those that fell liked not, they will like the better when they return. (2.) We find the world of mankind here very careless: All the earth sits still, and is at rest, while all the church is made uneasy, tossed with tempests and not comforted. Those that are strangers to the church are secure; those that are enemies to it are successful. The Chaldeans and Persians dwell at ease, while the poor Jews are continually alarmed; as when the king and Haman sat down to drink, but the city Shushan was perplexed. The children of men are merry and jovial, but none grieve for the affliction of God's children. Note, It is sad to think what a deep sleep the world is cast into, what a spirit of slumber has seized the generality of mankind, that are under God's wrath and Satan's power, and yet secure and unconcerned! They sit still and are at rest, Luk 17:26, etc. 2. He heard Christ's intercession with the Father for his afflicted church, Zac 1:12. The angels related the posture of affairs in this lower world, but we read not of any prayers they made for the redress of the grievances they had made a remonstrance of. No; it is the Angel among the myrtle-trees that is the great intercessor. Upon the report of the angels he immediately turned heavenward, and said, Lord, wilt thou not have mercy on thy church? (1.) The thing he intercedes for is mercy; as Psa 85:7, Show us thy mercy, O Lord! Note, God's mercy is all in all to the church's comfort; and all his mercy must be hoped for through Christ's mediation. (2.) The thing he complains of is the delay of this mercy: How long wilt thou not have mercy! He knows that mercies through him shall be built up for ever (Psa 89:2), but thinks it long that the building is deferred. (3.) The objects of compassion recommended to the divine mercies are, Jerusalem, the holy city, and the other cities of Judah that were now in ruins; for God had had indignation against them now threescore and ten years. He mentions seventy years because that was the time fixed in the divine councils for the continuance of the captivity; so long the indignation lasted, and though now for a little space grace had been shown them from the Lord their God, to give them some reviving (Ezr 9:8), yet the scars of those seventy years' captivity still remained so deep, so painful, that this is the melancholy string they still harp upon - the divine indignation during those seventy years. Dr. Lightfoot thinks that whereas the seventy years of the captivity were reckoned from Jehoiakim's fourth year, and ended in the first of Cyrus, these seventy years are to be computed from the eleventh of Zedekiah, when Jerusalem and the temple were burnt, about nineteen years after the first captivity, and which ended in this second year of Darius Hystaspes, about seventeen years after Cyrus's proclamation, as that seventy years mentioned Zac 7:5 was about nineteen years after; the captivity went off, as it came on, gradually. "Lord, we are still under the burden of the seventy years' wrath, and wilt thou be angry with us for ever?" 3. He heard a gracious reply given to this intercession of Christ's for his church; for it is a prevailing intercession, always acceptable, and him the Father heareth always (Zac 1:13): The Lord answered the angel, this angel of the covenant, with good words and comfortable words, with promises of mercy and deliverance, and the perfecting of what he had begun in favour to them. These were comfortable words to Christ, who is grieved in the grievances of his church, and comfortable to all that mourn with Zion. God often answers prayer with good words, when he does not immediately appear in great works; and those good words are real answers to prayer. Men's good words will not feed the body (Jam 2:16), but God's good words will feed the faith, for saying and doing with him are not two things, though they are with us. 4. He heard that reply which was given to the angel repeated to himself, with a commission to publish it to the children of his people, for their comfort. The revelation of Jesus Christ which God gave to him he signified to his servant John, and by him to the churches, Rev 1:1, Rev 1:4. Thus all the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood, and his ministers are appointed to preach them to all the world. Now that God would speak comfortably to Jerusalem, Zechariah is the voice of one crying in the wilderness, Prepare you the way of the Lord. The voice said, Cry. Cry then. The prophets must now cry as loudly to show God's people their comforts as ever they did formerly to show them their transgressions, Isa 40:2, Isa 40:3, Isa 40:6. And if he ask, What shall I cry? he is here instructed. (1.) He must proclaim the wrath God has in store for the enemies of Jerusalem. He is jealous for Zion with great jealousy, Zac 1:14. He takes himself to be highly affronted by the injuries and indignities that are done to his church, as he had been formerly by the iniquities found in his church. The earth sat still and was at rest (Zac 1:11), not relenting at all, nor showing the least remorse, for all the mischief they had done to Jerusalem, as Joseph's brethren, who, when they had sold him, sat down to eat bread; and this God took very ill (Zac 1:15): I am very sorely displeased with the heathen, that are at ease, and have no concern for the afflicted church. Much more will he be displeased with those that are at ease in Zion (Amo 6:1), with Zion's own sons, that sympathize not with her in her sorrows. But this was not all; they were not only not concerned for her, but they were concerned against her: I was but a little displeased with my people, and designed to correct them moderately, but those that were employed as instruments of the correction cast off all pity, and with the greatest rage and malice helped forward the affliction and added to it, persecuting those whom God had smitten (Psa 69:26) and insulting over those whom he had troubled. See Isa 47:6; Isa 10:5; Eze 25:12, Eze 25:15. Note, God is displeased with those who help forward the affliction even of such as suffer justly; for true humanity, in such a case, is good divinity. (2.) He must proclaim the mercy God has in store for Jerusalem and the cities of Judah, Zac 1:16. He must cry, "Thus saith the Lord, I have returned to Jerusalem with mercies. I was going away in wrath, but I am now returning in love. Cry yet to the same purport," Zac 1:17. There must now be line upon line for consolation, as formerly there had been for conviction. The Lord, even the Lord of hosts, assures them, [1.] That the temple shall be built that is now but in the building. This good work which they are now about, though it meet with much discouragement, shall be perfected, and they shall have the tokens of God's presence, and opportunities of conversing with him, and worshipping him, as formerly. Note, It is good news indeed to any place to hear that God will build his house in it. [2.] That Jerusalem shall again be built as a city compact together, which had formerly been its glory, Psa 122:3. A line shall be stretched forth upon Jerusalem, in order to the rebuilding of it with great exactness and uniformity. [3.] That the nation shall again become populous and rich, though now diminished and impoverished. Not only Jerusalem, but other cities that are reduced and lie in a little compass, shall yet spread abroad, or be diffused; their suburbs shall extend far, and colonies shall be transplanted from them; and this through prosperity: they shall be so numerous, and so wealthy, that there shall not be room for them; they shall complain that the place is too strait, Isa 49:20. As they had been scattered and spread abroad, through their calamities, so they should now be through their prosperity. Let thy fountains be dispersed, Pro 5:16. The cities that should thus increase God calls his cities; they are blessed by him, and they are fruitful and multiply, and replenish the land. [4.] That all their present sorrows should not only be balanced, but for ever silenced, by divine consolations: The Lord shall yet comfort Zion. Yet at length, though her griefs and grievances may continue long, God has comforts in reserve for Zion and all her mourners. [5.] That all this will be the fruit of God's preventing distinguishing favour: He shall yet choose Jerusalem, shall renew his choice, renew his covenant, shall make it appear that he has chosen Jerusalem. As he first built them up into a people when he brought them out of Egypt, so he will now rebuild them, when he brings them out of Babylon, not for any worthiness of theirs, but in pursuance of his own choice, Deu 7:7, Deu 7:8. Jerusalem is the city he has chosen, and he will not cast it off.

Verse 18

It is the comfort and triumph of the church (Isa 59:19) that when the enemy shall come in like a flood, with mighty force and fury, then the Spirit of the Lord shall lift up a standard against him. Now, in this vision (the second which this prophet had), we have an illustration of that, God's Spirit making a stand, and making head, against the formidable power of the church's adversaries. I. We have here the enemies of the church bold and daring, and threatening to be its death, to cut off the name of Israel; such the people of God had lately been insulted by: I looked and behold four horns (Zac 1:18), which are explained Zac 1:19. They are the horns which have scattered Judah, Israel, and Jerusalem, that is, the Jews both in the country and in the city, because they were the Israel of God. They have tossed them (so some read it), as furious bulls with their horns toss that which they are enraged at. They have scattered them, so that no man did lift up his head, Zac 1:21. No man durst show his face for fear of them, much less give them any opposition, or make head against them. They are horns, denoting their dignity and dominion - horns exalted, denoting also their strength, and power, and violence. They are four horns, for the Jews are surrounded with them on every side; when they avoid one horn that pushes at them they run upon another. The men of Judah and the inhabitants of Jerusalem, and many of Israel that joined themselves to them, set about the building of the temple; but the enemies of that work from all sides pushed at them, and drove them from it. Rehum, and Shimshai, and the other Samaritans that opposed the building of the temple, were these horns, Ezr 4:8. So were Sanballat and Tobiah, and the Ammonites and Arabians, that opposed the building of the wall, Neh 4:7. Note, The church's enemies have horns, and use them to the hindrance of every good work. The great enemy of the New Testament church has seven heads and ten horns (Rev 17:3), so that those who endeavour to do the church any service must expect to be pushed at. II. We have here the friends of the church active and prevailing. The prophet did himself lift up his eyes and see the four horns, and saw them so formidable that he began to despair of the safety of every good man, and the success of every good work; but the Lord then showed him four carpenters, or smiths, who were empowered to cut off these horns, Zac 1:20, Zac 1:21. With an eye of sense we see the power of the enemies of the church; look which way we will, the world shows us that. But it is with an eye of faith that we see it safe, notwithstanding; it is the Lord that shows us that, as he opened the eyes of the prophet's servant to see the angelic guards round about his master, Kg2 6:17. Observe, Those that were to fray or break the horns of the Gentiles, and to cast them out, were, 1. Carpenters or smiths (for they are supposed by some to have been horns of iron), men who had skill and ability to do it, whose proper business it was, and who understood their business and had tools at hand to do it with. Note, God calls those to serve the interests of his church whom he either finds, or makes, fit for it. If there be horns (which denote the force and fury of beasts) against the church, there are carpenters (which denote the wisdom and forecast of men) for the church, by which they find ways to master the strongest beasts, for every kind of beasts is tamed, and has been tamed, of mankind, Jam 3:7. 2. They were four carpenters, as many horns so many hands to saw them off. Note, Which way soever the church is threatened with mischief, and opposition given to its interests, God can find out ways and means to check the force, to restrain the wrath, and make it turn to his praise. Some by these four carpenters understand Zerubbabel and Joshua, Ezra and Nehemiah, who carried on the work of God in spite of the opposition given to it. Those horned beasts broke into God's vineyard to tread it down; but the good magistrates and the good ministers whom God raised up, though they had not power to cut off the horns of the wicked (as David did, Psa 75:5, Psa 75:10), yet frightened them and cast them out. Note, When God has work to do he will raise up some to do it and others to defend it and protect those that are employed in the doing of it.

Verse 1

1:1-6 The prelude identifies the book’s themes as repentance and spiritual renewal, and establishes a tone of hope and encouragement.

1:1 This superscription, or introductory statement, classifies the book of Zechariah as an oracle, an authoritative message inspired by God. The prophet Zechariah was God’s emissary, designated to speak with God’s authority. • King Darius’s reign (521–486 BC) was in the early years of the Persian Empire (539–331 BC).

Verse 3

1:3 the Lord of Heaven’s Armies: God has an infinite number of angelic troops ready to carry out his will (see 2 Kgs 6:17; Matt 26:53). The phrase was probably meant to be an encouragement to the Judeans. • Return to me: A person who repents makes a complete turnaround—a shift away from sin and self toward loyalty to God and his covenant (see Isa 44:22; Mal 3:7; see also Pss 80:3-14; 85:4-8).

Verse 4

1:4 Before the Exile, earlier prophets actively called Judah and Israel to repentance. Zechariah especially reflects the prophetic influence of Jeremiah and Ezekiel. • ancestors who would not listen: The people of Israel (2 Kgs 17:13-14) and Judah (2 Chr 36:15-16) were taken into exile because they stubbornly refused to heed the word of the Lord (cp. 2 Chr 30:7).

Verse 6

1:6 everything . . . happened: The covenant curses (Deut 28:15-68) had overtaken their ancestors who refused to obey God.

Verse 7

1:7–6:15 These eight visions addressed the Judeans’ fears that prevented them from responding in faith to God’s promises. These visions, which occurred two months after Haggai’s final two messages (Hag 2:10-19, 20-23), suggest that Haggai’s prophecies were being fulfilled.

1:7-17 Zechariah’s first vision depicts God’s concern for Jerusalem (1:7-15), followed by a response (1:16-17) that confirmed God’s intentions to rebuild his Temple and restore the city’s prosperity.

Verse 8

1:8 The vision during the night follows a standard pattern: an introductory statement, a description of the vision, the prophet’s request for an interpretation, and an angelic explanation. • The myrtle trees were probably in the wooded Kidron valley outside of Jerusalem. The Lord had symbolically returned to the city’s outskirts but had not yet entered Jerusalem because the Temple was still under construction. • The colors of the red, brown, and white horses are not significant to this vision’s meaning. These angelic riders patrolled the earth (1:10), showing God’s continuing concern over Jerusalem.

Verse 10

1:10 Patrol suggests the angelic riders’ ongoing scrutiny of the earth.

Verse 11

1:11 The man sitting on a red horse among the myrtle trees (1:8) is called the angel of the Lord (cp. Gen 16:7-13; Exod 23:23; 32:34; Judg 13:21-22).

Verse 14

1:14 My love . . . is passionate and strong: This phrase, sometimes translated as “I am very jealous,” reflects intense, single-minded devotion that could produce hatred and envy or zeal and devotion. God is jealous—as the one true and living God, he has exclusive rights to his creatures’ worship (see Exod 20:5; 34:14). • Jerusalem signifies the territories ruled by Judean kings; Mount Zion was the site of the Lord’s Temple.

Verse 17

1:17 The repetition of again (four times in Hebrew) emphasizes the certainty of God’s intention to restore Jerusalem.

Verse 18

1:18-21 The second vision states God’s plan to bring his judgment against the nations who destroyed Jerusalem and exiled Judah. The prophet leaves unspecified the identity of the nations represented by the four horns; it is best to view the number four as symbolic of all those nations who will face divine judgment for scattering the people of God.

1:18-19 Then I looked up suggests that the prophet was interrupted by another vision while still preoccupied with the previous one (also in 2:1; 5:1; 6:1). • Horns symbolized power and authority in the biblical world and might represent an individual ruler (see Dan 7:8; 8:8), a dynasty, or nations.

Verse 20

1:20 The word translated blacksmiths could refer to any sort of craftsmen (mason, carpenter, smith). If the horns representing the nations were metal (see 1 Kgs 22:11), then blacksmiths were appropriate to the task of destroying them (see 2 Chr 24:12; Isa 44:12).

Verse 21

1:21 humbled Judah: They literally lifted up their horns against Judah. • The Lord would cut off those horns, throw them down to the ground, and bring an end to their authority. The Judeans did not need to fear the surrounding nations.